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fke

i^nlb

bENtLEMAN\

religion:

in T H R E E Pa R T S.

The First contains the

Pnnc'tples of Natural Religion ;

The Second and Thikd, the'

Dodrines of Chriftianity,

Both as to

Faith and Practice.

WITH

An APPENDIX,

Whctein it is proved,

It hat nothing contrary to our Reafon
can poflibly be the Ohjetl of ouf Belief:
But that it is no ]uft Exception againfl
iTome of the i)o5lrtnes of Chriftianity^
that they are above our Reafon.
p

The Sixth Edition.

■ ■■ ■ ■ I .i S

L o N j> o n;^

Printed for Thomas Trye near Gciiy's -Iff » G^/e in
H^hnrn, mdccxxxvii/

B.\:

Ij-bOC

^CAeVT

■ i ■■■» * .

A SHORT

PRE FACE

To the W H O L E.

SOme Menjlight Religion^ whilji
others corrupt and perplex it
with things either falje or un^
necejfary-y the latter of which I look
upon to be much the f^^Ji of the
former.

Many will not take the Pains to
read much\ and many do not through^
ly conjidery nor well digejl, what they
read*, which renders their Notions
confus'dy and themfehes uncertain
wijjat to conclude.

I have therefore endeavoured to
make fuch a jhort and eafy Draught

A 2 of

( o

Gentleman's Religion

»W I T H THE

Part I.

I. C^ INCE almoft all Men (how-
^^ ever different in other Opi-
\^^_y nionsandlnterefts) have ever
agreed in this, That there is a God
to whofe Power all Things are
fubjedlj that the true Service and
Worftiip of God { which is calVd
Religion) (hall be rewarded with fu-
ture Happinefs; and, that the Neg-
left and Contempt of Religion fliall
punilh'd with future Miferyj
fevery Man furely has Reafon to be-
A 4 llevc

ture Happ
■ left and C

^^ftbe punilh
^^■tvery Mai

Part I. EeWfff Om 3

why, IS more likely to do himfclf
Hurt than Good; becaufe there are
more Ways to the former than to the
fetter. Since therefore Religion is a
thing of the greateft Moment and Im-
portance that can be, I conclude. That
no Man ought to cbufe his Religion
blindly y and by chance ; but that every
Man ought to have fome Reafon for
what he profejjes. Whatever Reli^
gion-y therefore, a Man is bred up in
from his Youths it certainly is very
jit for hiniy when he comes to Tears
of Difcretion^ to enquire into the
Grounds and Reafons of it. For
otherwife it is not poffiblc for him
to know whether he be in the Right
or the Wrong, in the Way to Hea-
vea or Hell.

IIL If there be a God, and if he
requires any Service or Worfhip (/'. e.
any Religion) from us, it is undoubt-
edly for this End, That it may be a
Trial of our Faithfulnefs and Obe-
dience to him. Now, whofoever has*
a Mind to prove his Servant, whether* •
: A 5 he

4 a^entleman^js Parti

he will be faithful and obedient , he
will not give him fuch dark and in-
tricate Commands as fhall puzzle him
to find out the Meaning of them;
(for, how can a Servant approvfc
himfelf faithful and obedient, if he
be uncertain what it is that his Ma-
iler requires from him ? ) but he will
Jfurely give him fuch Commands and
Dire<5tions as are eafy enough to be
underftood, however difficult they
may be to be enterpriz'd, or accom-
plifh'd. I conclude therefore. That
all the Duties of Religion y which
God requires of any Mariy mujl needi
he eafy enough for him to under fiand^
however hard they may be to be pra-»
Bis'd. For otherwife. Religion would
be a Tryal rather of a Man's Wit and
Cunning than of his Faithfulnefs and
Obedience, And therefore alfo I can-
not but conclude, That moji, if not
ail the Controverfes about Religion y
which at this Day diftradt the World,
do not proceed from any Difficulty
in or about the Determination of all

Tubings

Parti Eettff(Ott^ 5

Things necejfary in Religion it felj^
but partly from the Pride of Jo me
Learned Men^ who have lov'd to
ftart new and difficult Queftions, and
to impofe their private Sentiments
upon the World, that they might be
admir'd for their Wit and Subtilty;
partly from the Covetoufnef and Am-
bition of fome, whether Learned or
Unlearned, who have found that their
Worldly Intereft will be better ferv'd
by fome Doftrines (no Matter how
falfe and precarious) than by others;
and partly from the Prejudice ofmofi
Meny who are apt with great Zeal
and Eagernefs, to contend for all thoic
Things which, from their Childhood^
they have been taught to have a Re-
verence for. And I farther conclude^
That whofoever has a fncere Defre
to embrace true ReligioUy muji lay
ajide Pridey Ambition^ Covetoufnefsy
andPrejudicey which would mifguide
him ; aTtd follow his fober and impre-
judicate Reafony which will ever lead
him in the right Way.

A 6 IV. There

6 a ©entlematt'0 Parti

IVi There are different Sorts,. c«r
rather Degrees of Aflurance, which
Men have concerning Things. Some
Things are evident of themfelves ,
without any Proof; fome Things we
are afliir'd of by the Tcftimony of
Qur Senfes; fome. Things we receive
as Truths, becaufe we find them, to
follow from other Truths already re^
ceiv'd; and fome Things we believe
only upon the Teflimony of othery..
Moreover, fome Thinga we are perf
fuaded Qf, Ayi.t-ljOu.tany Doubt or Dif*
fidence; *v(^.KeifeiV -mother Things do
feem, at beu, ^o he but likely or
probable, and that too in a different
Degree, according as their Evidence is
ftronger or weaker> Now every, fo-r
her Man, where he has* certain . Evi-
dence of a Thing, there be afts with
AlTurance; where the Matter is but
probable, there he proceeds with
Caution ; but where a Man is under
a Neceflity of doing one way or other,
and where the Matter appears doubt-
ful on both fides, there it becomes

him .

Part I. Eeifgfon. 7

him to weigh the Reafons on both
Parts with due Conlideration ; and
according as he finds the greater Pro-
bability -to be on the one Hand, ra-
ther than the^'other,. fo. tb-fquare his
Adljops accordin^y) : Since therefore
every, Min muft rieccflkrily either live
religioufly, or not live religioufly, I
conclude, That if upon aferious Con-
^deration of the Mattel'; there ap-
pear 1 6 be more probable Khafons amis
Arguments for. Religicn^thM ogaiH^'
ity every wife and fab^r Min Wi^'
embrace Religion. This I fey, not
but that I think there are even de-
monftratiye Arguments- for Religion,
and not fo much as one probable one
againft it: But becaufe that which to-
me feems demonftrative, to another
may appear but probable, I thought'
it fit to note, that every Man, in points
of common Prudence, is obliged to-
follojvjr Religion , if it does but ap-
pear more, likely and probabkr to
him than IrrcUgion. .

• r

. Y. Whe-

8 a iSentlemmi'js Pafti.

V. Whether it is poffible for any
Agent to prodifcc a new Being purely
out of nothing, may, with much fhew
of Reafon be doubted: As alfo, Whe-
ther mere Matter alone, without any
other Agent or efficient Caufe, can
ever be able to work it felf into any
different Species or Forms. But this
appears as certain as any Thing can be,
that where there is neither any A-
gent or efficient Caufe to work, nor
any Matter or Subjeft to be wrought
upon, there it is utterly impoffiblc
for any thing ever to be produced in-
to Being, Since therefore I find that
there are many Things which aftual-
ly have a Being and Exiftehce, I con-
clude, Thztofahfolute Necejfity there-
mufi be fometbing or other which has
been from all Eternity^ and never had
a Beginning. For otherwife, if we
fuppofe that ever there was a Time
when nothing at all did exift, it fol-
lows, from what has been faid, that
it would be utterly impoffible that
any Thing ever fliould be produced in-
to ExHlence, VI. Since

Parti. Eettgion^ 9

Vi. Since of neceffity we muft ac-
knowledge fome thing to have been
eternal, I cannot but conclude^ That
the Eternity offucb a Being as God is
defcriVd to be^ is much more probable
and Jit to be believdthan the Eternity
offuch a Being as I fee this fForld to
be. For when I go about to conceive
a-Notion of the Eternity of the World
(I mean in the like Pofture that now
it is in) there do occur to my Mind
fiich Difficulties, or rather Impoffibi-
lities, as I tliink no Man can digcft^
For he that affirms the World, as
now it ftands , to have been eternal,
muft of Neceffity gr$nv That there
has been an eternal &icceffion of Men,
Beafts and Vegetables, and that to a
Number actually infinite : For if the
Number be not infinite, how can the
Succeffion have been eternal? And
yet a Number aftually infinite, to
me appears to be a plain Contradi-
ction: For that which is infinite can-
not be made bigger , whereas there is

no Number but may be made bigger
, i vv by

1 2 a aetttleman'js Parr i

it were produced out of nothing by
the Almighty Power of God, is a
Queftion which Reafon alone, I think>
can never determine. But when I
.contemplate and confider the great
Variety, Order, Beauty, and Ufeful-
nefs, which do Evidently appear in all
the Parts of the World, as they are
plac'd together, and anfwer one ano-
ther; I cannot but conclude, That
the whole World and all its Parts^
are contriv'dy framed ^ andfajhioridy
by a wife and ptywerful Being, whom
we call God. As whai I fee a cu-.
rious Clock or Engine, I prefently
conclude, that it was made and con-
trived by fome Artift; and (hould
laugh at that Man who would offer
to fay, that it was forni'd and fa-
(hion'd only by Chanqe.

VIII. That Miracles (/. e. wonder-
full Works, furpafling the ordinary
courfe of Nature and Power of Art)
have been wrought for confirmation ol
the Truth of Religion, is a Thing that
r fhall take for granted at prefent, be-

caufe

Vmi. EeWgion* 13

caufe it will appear to be prov'd be-
yond any juft Exception in the Se-
quel of this DifcQurre: And from
thence, I think, I niaymoftieafona-
bly conclude, That there is a Being
fUperior to Nature^ who can command
and control it as he pleafes, i. e. in
other Terms, That there is a God,

IX. The Hiftories of all Ages,
and Travellers into all Countries, do
univerfally concur in this Teftiraony,
That there is no Nation or People,
whether learned or unlearned, but
what do own tlie Being of a God.
And thofe few Perfons, who have
prefum'd to deny it, have ever been
look'd on as Prodigies and Monfters
of Mankind. Farthermore, even thofe
few who have deny'd the Being of
God, have ever been Men of fuch
debauch'd and profligate Lives, that
we have great Reafon to believe, that
they firit have wifli'd that there
might be no God to puniih them;
and then, witliout any other Ground
or Reafon, have believ'd, or rather
pre-

14 a ^erttleman'0 Part l

pretended to believe, what they have
wifh'd. For it is almoft ever ob-
ferv'd, that when debauch'd and a-
•theiftical Perfons do draw near to
Death, they do either renounce their
Atheiftn, own the Being of a God,r
and make Supplication to* him; or,
at leaft, have their Minds poflefs'd
with fuch Doubts and Fears, as plain- .
ly flie w that they have- ftill a ftrong
Sufpicion that ttere likely may be a
God, for ou^t they know, who will
call thcm-to an Account for all their
Wickednefe. Since tHen^all Sotts of
Men, both learned and unearned,
.?ind all Nations of Men, both civil
and barbarous, have always own*d-
the Being of a God; fince his Being
has never been deny'd but by very
few indefed; fince that Denial has ra-
ther proceeded from their Wilhcs and
Defires, than froni their Reafon and
Underftanding; andlaftly, fin-ce they
have not been able wholly to extin-
guifli the Belief of a G^d out of their
Minds> altho'-they haveerffneftly en-

deavoui'd..

Part. I. Keliirfort. 1 5

deavour'd it; I conclude, That the
Belief of a God in Man, is neither
the tffcti of Chance^ becaule 'tis uni-
verfal; nor of Ignorance, becaufe it
poiTeffes the molt Learned; nor of
State-Policy, becaufe 'tis recciv'd a-
mong the rnoft barbarous and uncivi-
liz'd People; but that there is a God,
who has made all Men, and has (as
a Token of his Work) jlamp'd and
ejigra'u'd this his Mark and Cbara-
£ler upon them.

X. There is no Man of common ,
Senfe, who builds a convenient and
goodly Stn.iilure, but he takes Care
Ukewlfe to keep it in good Order and
Repair after it is built. And there
is no Fabrick but, in Traft of Time, ;
will vifibly decay, if conftant Care be
not taken of it. Since therefore God
has eredted and framed this goodly
Stru(5lure of the World ; and fince in
fo long a Time there is no Manner of
Decay to be found in it (as is ;ibun-
dantly prov'd by HakewJll, in his
Apology on this Subjec^l) I conclude,
That

i6 9 (^entieman'si Part i.

That God, not only made this World
by his Power, but alfo gcverm it by
his Providence. And for the only
Objedtion, which feems to be of a-
ny Force againft God's Providence^
namely, That wicked Men do often
thrive and profper, whilft good and
virtuous Men are opprefs'd with Mi-
fery; it is moft eafily and naturally
folv'd, byfuppofing(what (hall anon
be prov'd) That there are abundant
Rewards for good Men, and fuffici-
ent Puniihments for the Wicked, to
be diftributed in a Life which is to
come; which will bring all Things to
be equal at the laft.

XI, Every Parent who begets and
brings up a Child; every Mafter,
who feeds and pays a Servant; every
Prince, who governs and protects his
Subjedis; and every Benefactor, who
does any A(ft of Kindnefs for another,
may very reaibnably, and do always,
expetfl a Return of Love, Obedience,
and Gratitude in due Proportion to
the Benefits receiv'd from them. Since
then

Parti. Eelffifom 17

then God is more than a Parent to us,
for he made us and our Parents too;
fince he is fo kind a Mafter, who
gives us our Food, and all the Con-
veniencies of Life; fince he governs
and proceite us by his over-ruling
Providence more effetSually than any
earthly Prince does his Subjeds; and
laflly, fince he is our greateft and
fupreme Benefaiftor, who has given
us all the Good which we poflefs and
enjoy ; 1 cannot but conclude , That
he expels a Return of Love, Obe-
dience ^ atid Gratitude from us, (J.
will not fay proportionable to the
Benefits receiv'd from him, for that,
perhaps, may exceed our Ability j
but ) proportionable unto our Ability
and Capacity.

XII. That GW is wife and power-
ful I gather from his Work, which
I contemplate in the vifible World.
And from thence 1 conclude, That
be 'will fufficiently puni/h thofe Per-
fans Tifho defpife bim , fo far as not
to love^ tbank^ and obey bim^ accord-

i8 a aetttleman'0 Part i.

ing as he expeSls and requires froni
them. That he is alfo good and graf
cious , I gather from thofe Good
Things which he has beftow'd up-
on us, relating both to our Bodies
and Minds. And from thence I cwi*--
elude, That he will abundantly te^-
ward all thofe Perfons who fake care
to pay him that Love^ Gratitude^ and
Ohediencewhich he expeSis.

XIII. That'thefe Rewards and Pu-
nithments are not finfllly diflributed
hi this Life is very evident; bec^ufe
\ve often fee Men that are notOEioufly
wicked, enjoy all the Pleafur^s^- and
others that are corifpicuoufly virtu-
ous* undergo atmoft all the Cala^
nciities of this World, even unto their
Tery Graves. I conclude therefore,-
That there is another Life after this
in which thefe Rewards and Punijh^
mentsfhall be duly dijiributed.

XIV. When a Man is once con-
vinc'd that there is a God, to whorti
there is a Service due; and that there
are Rewards and Punifl^tnenta to be-

diftri-

Vtxrtf. ISLOiem^ i9

difpens*d to all Men, according as
they have performed or negledled that
-Service; the grand Enquiry that
every Man is conccrn'd to make, is,
Whathe muft do to avoid tbefe Pu-
TiHhmeiitSy and to be made Partaker of
thefe Rewards. . And here, I think,
i may moil eafily and naturally make
thefe , following Conclufions, viz^
I. He who Joes ^bat God requires
from hifOy jhall not bepunifi'd but re^
'^marded. 2. God requires from every
Man thai bejhould ufe his honeji En-^
deavour by all means^ toknow and
underjiand his Will as perfectly as he
can. For this is but Ileafon for
'every Maftcr to expe<ft from his Ser-
vant; much more for fuch aMafter
as God, .^'Ifa Man does his hear-^
•tiefiandh^ Endeavour^ firft to knoii\
^ndtbentxi perform J theWillofGod\
Xjod will require no more from him.
For to me it feems utterly inconfiftent
: with the WiiHom of God to expeft,
and with his Goodneis to require,
^aay more from a Man than Avhat he

B i5

r2o a (Sentleman'iaf Part I.

is able to perform ; /. e. any more than
his beft and moft heirty Endeavours.

XV. There are, in the general,
but two ways of finding out and
knowing the Will of God- The one
is by the Ufe of our natural Reaibn
and Underftanding : The other is by
attending to that Revelation which
<5od has made of his Will to the
World. Here then, I conclude, //w/^
make it my Bufinefs.^ fir ft ^ to enquire

Jnto the T'ruth and Reality of this Re^
^elatii^n\ and then^ to make ufe -of
that^ and my Reafon together y in or^
d^r to find out what is God*s WilL

XVI. That there was fuch a Per-
fon as Jefusoi Nazareth^ in Galilee^
in the time of T^iberius Ccefar^ the
Roman Emperor; That he had a
Company of poor Men for his Difci^
pies ; That He and his Difciples went
about the Country .of Judea^ Teach-
ing and Preaching ; That he was put
to Death upon the Crofe, after the
Roman manner , under Pontius Pi-^
i/ite, the Roman Governour oijudea \

That

That after his Death, his Difciples
went about into all, or moft Parts of
the then known World, Teaching and
Preaching that this ^efm wa« the
-Chriji^ the Son of God, and Saviour
of the World, and that he was rifen
from the Dead, and gone into Hea-
ven ; That in a few Years they con-
verted a very great Number of Peo-
-pie, in all Places, to this Belief;
That the ProfeSffors of this Belief were
•call'd Chriftians*; That they were
moft cruelly perfecuted, and many
Thoufands of them put to Death, and
that with moft exquifite Torments,
for no other Reafon, but becaufc they
were Chriftians; That thefe Perfe-
cutions were feveral Times rcncAved
againft them , for the Space of about
three hundred Years; and yet, for
all this, that the Number of Chrifti-
ans daily cncreas'd, and that not only
Ideots and unlearned Men, but great
Scholars and Philofophers, were con-
verted to Chriftianity, even in the
Times of Perfeoution ; All this, be-

B 2 >sv^

2.2 a fiJentlemntf^ Parti.

ing merely Matter of Faft, was never
yet deny'd by the greateft Enemies of
the Chriftian Religion. And, indeed,
thefe things are fo aT^undantly tefti-
fy'd by the Hiftorics, and other Wri-
tings of thofe Times; and have been
fo generally r-eceiv'd for Truth; as
well by the Oppofers as Believers of
Chriiiianity^ by a conftant , univer-
fal, and unintermpted Tradition, from
thofe Days even unto this Time;
that a Man may as well deny the
Truth of any, or of all the Hiftorics
of the World, as of this. Now, fincfc
all Men generally have a ftrong Incli-
nation to retain a^d Hick to that Re-
Jig ion (whatever it be) in which both
they and their Fathers have beea
^brought up, and no lefs an Averfioa
to all caufelefe Innovations in Matters
of Religion: Moreover, finceallMen,
without exception, who are in their
Wits, have naturally a moft earneft
ilefire to preferve their Lives as long
as they can, and to keep themfelves
iicefrom Pain and Trouble; I think

I may

Parti. Eeligfdm 2jr

Imay reafonably ccwiclude,.That/^^r«r'
mnji have been fome extraordinary
Jirong^ and even irrejifiible Motivh
which could prevail upon fuch Multi-*
tildes of People to forfake theirs and,
their Ancejlors old Religion^ and to
embrace Chrijlianity^ which then had*
but newly appeared in the World, and'
which in thofe Days, did feldom fait
to involve its Profelytesin moft griev-.
©us Troubles and Perfecutions.

XVII. That this Motive could not
be the Hopes of any Profit or Ad-
vantage in this Life, is moft evident ;
becaufc Ghriftianity was,^ in thofe '
Days nxoft commonly perfecuted, e-
veh unto Death. It muft therefore
of ncceffity,^ be the Hopes of fome-
Benefit or Happinefs which fliould
accrue to them after this Life was at
an end. And this Benefit or Happi*.
ncfs could not fecm fmall and incon-
fiderable to them; nor could the
Hope whicl\ they conceiv'd of it be
weak, or doubtful : For there is fcarce
any Man, or ever was, in the World,

B 3 -^ wl^o

-4 a Gentleman's Part I.

\v :\o would run himfelf into certain
Mttcry and Perfecution, even to the
lofing of bis Life, . only upon a w^ak
and aoubtful Hope offomeJhiaHznd
inconjiderable Beneftt or Happinefs to
be enjoyed in a Life to come. I con-
clude therefore, That the Primitive
Cbrijiians were undoubtedly pojfefsld
with a Jlrong jS^/z^/i and moji firm
Perfuafionj Tihat whofoever Jhould
truly embrace^ profefs and live ac--
cording to the Chrtftian Religion in
this Lifey was certainly to be made
Partaker offome great and inejlima^
hie Happinefs in the Life to come.

XVIIL That this Belief and Per-
fuafion did not proceed from any
Frenzy or Madnefs; (which fomC'-
times poffefles Men with very ftrong
Imaginations) is very evident j both
becaufe there was fuch a Multitude of
them, who exadly agreed in the
fame Sentiments 3 and alfo, becaufe
it appears, both from the Writings
and AiSbions of the Primitive Chri-
ftians, that they were Men of Rea-

fon

Part I. Eeffffton; t's;

fon and Sobriety, and fome of them
Perfons of great Learning. As evi*-
dent alfo it is, that it could not pro-
ceed from the Force of any Argu-
ment drawn from the Principles of
bare natural Reafon, without Reve-
lation. For what Man in his Wits,.
without pretending fome Revelation
from Heaven, could ever be perfua-
ded, that the embracing of the Reli-
gion taught by fuch a particular Per-
fon, more than another, w.ould make
him happy in the Life to come ? I
conclude therefore, That the Difci^
pies ^Jefus, who preached ChriJIi^
anity abroad in the Worlds did con^
vince and Jatisfy their ProfelyteSy
that it was revealed by God from
Heaven, that whofoever would be^
lieve on Jefus, and receive, and live
according to his Religion, JJjould be
made very happy in the next Life.

XIX. The main Argument which
the firft Preachers of Chriftianity
made ufe of to convince the World
that this was a divine Revelation , '

B 4 was

a6 a (SeittlemanlS Part L

WAS this, viz. Becaufe that Jefus in
his Life-time, did perform fuch, and
lb many Miracles , and wonderful
Works as fufficiently fliew'd, that
he had his Commiffion and Power
from God ; and becaufe his Difciples
(whom he had appointed to teach his
Religion to the World ) for niany
Years after his Death, did likewife
continue to work many Miracles in
the Name of Jefiis-y which fhew'd
that God was with them in what they
did and taught. The things by them
alledg'd to have been performed by
ye/us were fuch as thefe ; That he
neal'd all manner of Difeafes and Di-
ftempers with a Touch, or barely
with a Word fpeaking; That he
gave Sight to the Blind, Hearing to
the Deaf, Speech to the Dumb, and
Strength and Agility to the Lame
and Maimed 5 That he rais'd feveral
Perfons from the Dead; and that he
himfelf arofe from the Dead after he
had been Crucify 'd, and a Spear
thruft into his Vitals , and had Iain

dead

Part L EelffffOlt* 27

dead in a Sepulchre unto the Third
Day; And laftly, That, after his^
Rcfurredtion having feveral times ap-
peared to his Difciples, and conversed
with them, for the fpace of Forty
Days, he was, at laft, openly, and
in their Sight taken up alive into
Heaven, The things alledged to have
been done by his Difciples, were.
The healing the Sick, the Lame ^
the Maimed, (Sc and, in a particu-
lar mannerp their Speaking air Lan-
guages, ^ altho' they never had learn' d
them. That all thefe things were
pretended by the firft Preacher^ of
Chriftianity, isconfefs'd on all Hands.
And, undoubtedly, they muft needs,
at leaft, pretend fome thing tKat was
very * extraordinary, or clfe they ne-
ver could have converted fuch vaft
Multitudes, under fo many Difadvan-
tages as they and their Religion la-
boured. That thefe things wei;e not
only pretended, but really and adlual-
ly performed, is, to my Opinion, un-
controllably evinced from the Tcfti-

B 5 niony

28 a <^etttlgman'0 Parti.

mony of the Difciples themfel ves who
declared thefe things for Truth unto
the World; who could not them-
felves be dcceiv'd in thofe Matters of
Fad, of which they pretended to
have been Eye-Witnefles ; who never
would go about to impofe a Lye up-
on the World, by which they could
propofe to themfel ves no manner of
Advantage in this Life, nor (if it were
a Lye) in the Life to come; who
never would have expos'd themfelves
to Poverty, to Racks, to Gibbets, to
Fire and Faggot, in a word, to all
forts of Torments and Deaths, only
for the fake of a fruitlefs and unpro-
iitablei Fable; who being Men of
unblamable Lives, for their Mora-
lity, had, doubtlefs, more Honefty
and Integrity, than to affirm thofe
things for certain Truths, which they
muft needs know to be mere Inven-
tions ; who were too many in Num-
ber, and too void of Craft and Guile
to combine together in framing a falfc
Stpry, and none of th<^m ever to be-
tray

Part I. Eeligfolt* 29

tray or difcover the Cheat ; wha
could never hope to impofe the Be-
lief of fuch a Story upon a curious
and inquifitive Age (fuch as tliat was
wherein they liv'd) if it had been
falfe; and therefore would certainly
never have attempted it, if they had
not known it to have been true; And,
laftly, who, inftead of convincing fuch
Multitudes as they did, muft needs
have been palpably difpovered, and ex-
posed to the World for a Company of
lewd Cheats and Impoftors, in pre-
tending that fuch and fuch things
were done in the Land oijudea and
Jerufalem (and done openly too, in
the r ace of the World,) when it was
fo eafy a matter to go or fend to the
Place, to make Enquiry, and fo to
find out the CJieat, if a Cheat it had
been. But that thefe fame Miracles
and wonderful Works did far furpafs
both the Courfe of Nature, and the
Power of Art, i^very evident; That
they were not performed by the Al-
fiftancc of any wicked Spirit, does

B 6 fufli-

;o a ^etttJematt*^ Part i.

lulTiciently appear; becaufe the very
Intent andD.efign of them was to pro-
pagate a Dodtrine in the World,
which, by all, muft be allowed to
teach the pureft and moft ftridtMo-
rality; to which it cannot be ima-
gin'd, that any Impure and Evil Spi-
rit would contribute any Help. It
remains therefore that thefe things
muft needs have been performed, ei-
ther by the immediate rower and Af*-
fiftance of God, (who is both the
Framer and Controller of Nature) or
(which is the fame thing in effeft)
by the Mediation and Miniftry of
good Spirits, wjio always aft obe-
diently to his Will. So that (whe-
ther mediately or immediately ) it is
God who is to be look'd upon as the
Original and Author of all thofe
wonderful Things, which were done
by Jefus and his Difciples. Now
then, fince God did interpofe his Pow-
er to work fuch fti'ange and ftupen-
dous Things, for the Propagation,
and Confirmation of that Dodtrine

which

Part I. UeWgfOttt 31^

which was taught by Jefu$ and his-
Difciples; this, I think, is a fuf-
ficicnt Demonft ration, that their Do-
ctrine was certainly true. For, Who
can imagine that God fhould make
ufe of his extraordinary Power, only
to cheat and deceive the World into
the Belief of a Lye? I conclude
therefore. That the primitive Chrir^
fit am had fufficient Re af on to believe^^
that it was reveai'd by God from
Heaven^ that whofoever would be-
li eve on Jcfus^ and receive^ and live-
according to his Religion^ jhould be
made very happy in. the next Life-,,
this very thing being the grand Point
of Dod:rine, which Jrfus and his Dif-
ciples taught and preach'd to the
World. And if we are fure that the
Primitive Chriilians had Reafon fuf-
ficient to believe this 5 from hence it
follows, Th^t we have fufficient Rea-
fqn^to believe it aljb.

XX* But Jefus himfelf being long
lyice afcended into Heaven ,^ and his
Difciples who firft preached the Gof-

32 a 6etttlemait'tf Parti.

pel departed out of the World; here
/ thinky it is necejjary to enquire y to
ivhoniy or to ivhaty I muji apply my
felfy that (amidft the feveral Parties
in the World, who all call them-
felves true and orthodox Chriftians,
each condemning all others but them-
fel ves ) I may he truly andfurely irir
form d what is the true and genuine
Religion or Dolfrine of ]tinSy which
I ought tc receive y and live according
tOy in order to my future Happinefs.
For, if I do not this, I muft either
rejedt the Doftrine of 3^^i^ J , and fo
lofe my future Happinefs; or elfe
take it altogether upon Truft , and
by Chance, and then it's odds but I
light upon the wron^, and muft need^
run a very great hazard. And tho'
he who is in a Miftake, and cannot
tell how to help it, will, doubtlcfs,
find an eafy Pardon from God; yet
he who falls into Error, for want of
moderate Care and Diligence to find
put the Truth, has, I think, no pre-
tence either to Pardon, or fo much as
to Pity. ^ XXI. The

PartL EelffffOlt^ 33

XXL Tht Roman Catholicks da
tell me, that I muft apply my felf
to the Church. This Church they
define to be, that Society of Perfons
who profefs Faith in Jefus Chrtji^
and live in Subjedion to, and Com-
munion with, the Pope, or Bifliop of
Rome. This Church, they fay, is
infallible ; and not only does nor , *
but cannot err in any Dodrine of
Religion. Cjo then, fay they, to this
Church, and receive the Dodlrine
which fhe teaches; and there you
have certainly and infallibly, the
true and pure Dodtrine of "Jefus
Chrijt. But I cannot give my AfTent
to follow this their Direftion, becaufc
I find fuch great Difficulties in my way
as I think are infuperable; at leaft,
I am fure, fuch as I am not able to
overcome. For, Firfi^ Altho' it may
be a certain Truth, that there (haM
always be a Church, that is to fay,
a Company of People, fomewhere or
other, . profefling the true Chriftian
Religion, as long as the World fhall

lafti

34 Z^miemmi'ff Parti:

laft; yet what folid Proof can be
brought, that this particular Society
of Men, who live in Communion
with the "Pope, or Bilhop oi RomCy
are alone the true Church, and fhall
always keep and maintain, amongft
them, the true and uncorrupt Do-
etvinc of JefusCbriJ}? This Matter
•being a Queftion of Revelation, and
pofitive Inilitution, is uncapable of
being prov'd by any Argument drawn
from Natural Reafon.. And, as for
the Texts of Scripmre which they
alledge, it is even ridiculous to think,
that any fober and unprejudiced Per-
fon fhould be convinced by them;
(as will evidently appear to any one
who impartially reads what the Ro^
mijh andProteftantDivineshave writ-
ten on this Controverfy:) For there
are none of thofe Texts, but are fair-
ly and naturally capable of another
Interpretation; and muft be very
much ftrain'd and wrefted to make
them countenance the Romijh Doc-
trine. Befides that, the Divines of the

Church

Part I. IBizUstaru 35

Church of Rome do generally teach^
That no Man can be fure of the Au-
thority or Sence of any Texts of Scri-
pture, (efpecially if ir appear to be
any way doubtful) except he receives
the Propofal and Interpretation there-
of from this their Church, which
•they fay is infallible. So that a Man
muQ: of neceility believe the Infalli*
bility of their Church, before he cait
any way be fere of the Credit , or
even of the Sence, of thofe Texts of
Scripture which they bring to prove
it. Arid then, what need is there of :
Scripture- Arguments,to prove a thing'
which muft be acknowledged before
the Argunients can have any force,
or even bea$ nuich as certainly un-
dcrftoodj ^and if they tell me, That '
theFathers and ancient Chriftian Wri-
ters do teftify thus much of the-
Church of Rome ; I can only fay, '
that the Proteftant Divines (whofeem
to me to be Men of as much Learning
and Integrity as the Romijh) do de-
clare that it is &r ptherwifer Hot-

haVQ:

36 3 iSentlcman'g Part I.

have I Skill enough in Language and
Antiquity, to take upon me to judge
ofthis Difpute. Neither do I under-
stand, by what Authority the Wri-
tings of thole Perlbns, who are ac-
knowledg'd to have been ilibjedl to
Errors, Ihould be obtruded on me as
a Rule of my Faith, or as fufficient
Argument to determine my Aflent in
fo weighty a Matter. Secondh, Sup-
pofing, but not granting, that in the
Church of Rome the true and pure
Doctrine of Jejus Chriji was pre-
ferv'd^ yet itill it is granted, that
particular and private Men, who live
in the vifible Communion of that
Church, may teach falfe and corrupt
DocSrine. Here then I demand. How
fliall I certainly diftinguifh the Do-
ftrine of the Church from the Opi-
nions of private Men? Andhowfhall
I certainly know what is the true
Meaning of the Church's Dodlrine?
They of the Church oi Rome arenot
agreed who it is that has Authority
lo declare and expound the Dodrine
of

Part I. HelffftOIt. J7

of their Church; whether it be the
Pope, or a General Council, or nei-
ther alone, but both together. Or If
they were unanimous in this Point,
yet how (hall I know whether fuch
a particular Perfon, who pofTeffes the
Chair, be a true and lawful Pope,
or fuch a particular Afiembly, a true
and lawful General Council? Or,
Suppofe they could fatisfy me in this
Demand, yet there is no Council now
fitting, nor, if there were, could I
go to them, or to the Pope, to re-
ceive Inftruiflion; nor can the Pope,
or a Council, be at leilbre to iatisfy
the Demands of every private Enqui-
rer. How tiien can I be fure that
this or that particular Perfon docs
both rightly underftand, and faith-
fully propofe the Doctrine of the
Church to me? Efpeciallyfince there
have been , and ftitl are , eminent
Members of the Cliurch of Rome,
who have accus'd each other of cor-
rupt Do£trine, and even of Herefy it
felf. But, I'birdly and Laftly, There
do

33 a Gentleman's! Parti.

do appear to me to be much ftronger
Arguments to prove that the Church
of Rome has aftually err'd, and cor-
rupted the DoArine of Jefus Chrijiy
( in the cafe of Tranfubftantiation ,
and fome other her Tenents) than any
that can be brought to prove, her to
be infallibk. And, until I can be
otherwifeconvinc'd, Icannotbut con-
chidcj That to follow the Guidance^
of the RcMiian Churchy is not the nva^
to embrace the true and pure Doc-^
trine ^ Jefus.

XXII. Some there are who tell
me, that, to find out the true arid.
genuine Dodlrine of Jejus^ I rauft
have recourfe to the Tradition of the
Church: And thus they fet forth
the Matter. Firjt^ They fuppofe that
the triie and genuine DoiStrine of jfe-^
Jus was undoubtedly taught by his'
Apoftles and firft Difciples. Secondly^,
That if any one did, or (hould have
gone about to fpread any falfe or fpu-
rious Doftrine, whilft thefe Apoftles-
and Difciples were yet alive, ^ They

who-

Parti. iJtCttBtOlL 39

who were fcnt on purporfe, by y^fus^
to preach his Ho&iinCy and werp
own'd, 2gnA fabmitted to accordingly
by all Cbriftian Churches, both could
and would immediately convince all
Churches of the Falienefs and Spu-
riottfiiefs of fuch- pretended Doftrine.
thirdly. That the Dodrine of Jefm
being in all Churches publickly and
*conftantly taught and preach'd, every
iiicceeding Age and Generation muft
needs know, and could not poffibly
be ignorant, what their Fathers and
immediate Predeceflbrs own'd and
taught as (uch. F(?i/r/^/y, That there-
fore, if, at any time whatfoever, any
new or fpurious Dodtrine was, or
£boaJd be vented, by any Perfon or
Perfons, as the Dodlrine oijefus^ all
Chriftians mull prefently know, that
this was none of his Dodtrine, be-
caufe it was not taught them as
fuch by their immediate Predeceflbrs.
Fifthly^ That therefore it is impofli-
bie that any new and fpurious Doc-
trine could ever be broached in the*

World,

40 Qi CmiemarC0 Parti.

"World, as a part of the Doftrine of
jfefuSj but it muft needs meet with
great Oppofition: For all Chriftians
<lo maintain, That it is a Sin to teach,
or knowingly to own , any thing as
the DoiSrine of JeJuSj which is not
really fo. SixtbJyj That however
fome Men, out of Pride or Intercft,
may own and contend for any fuch
novel Doftrines, yet it is impoffiblc
that any fuch Dodrine fhould ever
come to be univerfally received -by
the whole Church, except we could
fuppofe, either that the whole Church
fhould join together to involve them-
felves and their Pofterity for ever in
a Sin; or elfe that a few Men, who
firft Ihould vent an Opinion, could
fo impofe upon the whole World, as
to make them believe, that what they
all may know to be a new and up-
ftart thing (becaufe they received it
not from their Fathers and Predccet-
fors ) was a part of the ancient Do-
ftrine oijefus^ which was all along,
. from Hand to Hand delivered down

Parti. 3ReIf0fon; 41

to them : Both which things arc ab-
furd to conceive or imagine. And
Lafilyy That no part ofthe Doftrine
of y ejus once delivered, could ever
be obliterated, or wholly forgot in
the World; becaufe every Age of
Chrirtians, from the very firft, who
undoubtedly receiv'd the whole and
entire Doctrine of y?/«j, knew them-
selves to be indifpenfably oblig'd ,
both by God's Command, and alfo
by that Love and Charity which they
owed to their Pofterity, to teach the
fame full and entire Do<5lrine which
they receiv'd, unto their Children,
and thofe who were to come after
them. Go therefore to the Church
( that is to the Church of Rome, fay
the Papifts, to rheUniverfal Church,
/. e. to all ChrJftians, fay fome Pro-
teftants) and fee what are the Do-
i^lrines which are, and have been uni-
veifally maintain'dj of whofe Begin-
ning no other Account can be given,
bat th-^tj ejus and hisApoftles taught
them to the World: And there you
have

■

have the entire and xme&crvkpt&A Do-
ctrine ofy^/us. But to this I ar^wer.
That, indeed, whore there is anuni-
verfal^ or a very large and general
Tradition concerning any thing; and
wh«?e, from the nature of the thing
itfelf ^ it appears to be highly latic^
nal and probable, that tibere is not,
or could not be, any Error ox Mi-
ilake in the Matter; in fuch a cafe
as this no Man, I think, but an ob-
ilinate Sceptick, wiU effer to with-
ftand the Evidence of fuch a Tradi-
tion, But, let a Tradition t>e ever
fo general, orevenuaiverfal; yet, if
It can be fliewn, that there is not on-
ly a poffibility,. but alio a feir likeli-
hood and probability, that therem^
be a Miftake in the bujfinefs: rhcp,
I think no Mancanjuftly bcblam'd, '
if he reftifes or fufpends his Aflent,
until the Teftimony of fuch a Tra-
dition be cjear'd, and vindicated from
tbofe rational jRrcjudices and Excep-
tions-which may lie againll it. !N5>w,

. if it were fc^ thatiaUErcocs^d.Mi-

flakcs

Parti. Ueliffion. 43

ihikes did ever immediately appear in
their perfed Form, ai^d full Growth,
at their very Beginning; then it were
nioft rational to conclude, that all
Men miift needs take notice of their
firil Appearance; and confequently,
that, in all likelihood, any fuch Er-
ror muft needs meet with many more
Opponents than Abettors. But, on
the contrary) it may well be fuppos'd
that Errors may have fprung up in
the World, from iuch fmall Beghi-
nings, and by fuch How and unper-
ceivable Degrees, that, after fome
Ages, itmay beimpofliblefor aMan
to difcover them to be Errors, except
he has fome other Rule, befides Tra-
dition, to tiy them by, viz. either
the Rule of common Rcafon, or fome
ancient and unaltei'd Writing. As
for Example; Is it not rational to
conceive, that, in the firll Ages of
Chriftianity, they who preach'd and
writ popular Difcourfes, might very
innocen dy, and to good puipofe, make
ufeof Rhetorical Flights, and Figu-
C rativc

44 3 iSentleman'0 Part i.

rative Expreffions, to ftrike the Fan-
cies, and move the Affedtions, of the
People to Virtue and Piety ? And is
it not likely enough, that thofe who
came after them, might not only
ftrive to imitate, but alfo to out-do
them in bolder Flights, and more
ftrain*d Schemes of Expreflion ? And
is it not alfo probable enough, that,
in long Procefs of time. Ignorance,
generally over-fprcading the face of
the World, and being joined with a
profound Veneration for thofe ancient
Preachers and Writers, might begin
to interpret fome of thefe Fuietorical
and Figurative Expreffions in a Lite-
ral and Logical Seni'c ; and then con-
ceive, that fuch their Interpretations
were really and truly the ancient Do-
d:rines delivered down to them r Efpe-
cially if we confider, that there may
have been fome Men of great Power
and Repute in the World, who might
have taken a Pride and Delight, or
whofe intereft it might have been to
amufe the People with myfterious No-
tions

Part f. EeHffimn 45

tions and Fancies, and to ke^p them
ignorant of the Truth. And thu^. it
appears -to be, not only poffrble, but
alfo probable enough, That Errors
and Miftakes as to the ancient Do-
drine oijefus^ might come to be ge-
nerally recciv'd, without any con-
fiderable or notorious Oppofition gi-
ven to them ; or that fiich Oppofition
might foon be fupprefs*d and over-
rul'd by the Power and Reputation
of fuch prevailing Men. From all
which I cannot but conclude, That
tho the general T'radition or 7V-
ftimony of the Church may be a good
Help^ yet it may not alnvays be a cer--
tain Rule, to lead me into the e?itire
and unaltered DoSlrine (p/* Jefiis.

XXIII. Others there are, who tell
me. That, to find out the true and
entire Dodlrine oijejus^ I muft apply
my felf to the Holy Scripture j that
is to fay , to the Books commonly
caird the Old and New T'ejiament.
And becaufe I look upon this to be
the rigl>t Way, I fhall briefly and

C 2 plainly

46 9 ©entUman's Pani.

plainly deliver my Thoughts, Id re-
lation to thefe Books. And firft, of
the Neiij I'ejiament-^ That the New
"Tefiament, as it was extant in the
Grcf/i Tongue, hasbeeneverunlver-
fally own'd by all Chriftians, as con-
taining a true (tho' fome deny it to be a
full ) Accountof the [^ifeand Dodrine
oi'Jefus, is a thing fo notorious, and
fo univerfally acknowledg'd, that I
cannot find the leafl Ground or Rea-
fon to queftion it. Now, the Hi-
ftory and Dodtrine ofjefus being fo
well known unto the firft Chriftians,
by the Preaching of the Apoftles and
Difciplesj and they being fo ready,
upon all Occafions, to lay down their
Lives for the Truth of Chriftianity ;
it cannot be imagin'd, that ever they
would (o readily and univerfally re-
ceive and own fuch a Book, if it had
contain'd any thing in it which was
diflbnant from that Dodtrine which
they had receiv'd. It is confefs'd in-
deed, that fome of thofe Books which
make up the Volume of the New Te-

Jiameni, ,

RJar

'art I. Rta'0fOIT. 47

ftamenf, {that is to fay, the Epiftle
to the Hehreivs^ that o? St, James ^
the Second of St. Peter, that of
St. Jnde, the Second and Third of
St. John, and the Revelations) were
notfofoon, and fo unverfally rcceiv'd
rhronghout the Chriftian Churcli, as
the reft of the Books were. The rea-
fon of which, apparently, was not.
That thefe Books contain'd any thing
in them contrary to what was deli-
ver'd in the other Books of the New
7'eftament , (for he that reads the
whole, will plainly find, that there Fs
a very compleat Agreementbetween
them; the only feeming Difcord, of
St. Paul's Juftification by Faith, and
St. James's Juftification by Works,
being exaftiy and fully reconcil'dby
confidering, That St. Paul means no
other Faith, but fuch as worketh by
Love, Gal. 5. 6. and St. James no
other Works but fuch as proceed
from Faith, Jam. 2. 22.) but becaufc
it was not at firft univerfally known,
who were the Authors of them.
C 3 Which

48 Z ^etttleman'0 PartL

Which abundantly (hews the Care
. and Caution of theChriftian Church,
in not being hafty to receive and ad-
mit any Books, as authentick Records
of their Dodlrine, without very good
► Warrant for fo doing. And there-
fore, fince thefe fame Books were, in
a very little time after, received, and
own'd to be of equal Authority with
the reft of the New T'eftament^, I can-
not but from thence conclude. That
thofe Churches, which, at the firft,
doubted concerning thofe Books, did
foon receive moft full and ample Sa-n
tisfadlion in that Matter, froqri thofe.
who had before receiv'd them.* IcoH'^
elude therefore, That the Book oftbt
New Teftament, as it was extant in
the Primitive I'imes^ in the Greek.
T^onguey did contain a true uiQCpunt ^
oftbeDoffrineofJtfus.

XXIV, That innumerable Copies
of the New I'ejlament were, in a ve-
ry little time , difpers'd through all
Places where Chriftianity was plant-
ed 5 That it has been, at different

Times,

B^ut I. Eeltffion* 49

Times, and in very diftant Places,
traiidated into all (or almoft all)
Languages; and that Copies, both
of the Original, and many of the fe-
veral Tran Ilations, have been preferv'd
with much Care, in a great many di-
ftant parts of the World, is allow'd
by all, and deny'd bv none. From
whence I think we may gather, fir/?.
That where the, generality of the
Greek Copies of the New Teftamenc
do agree in the very fame fVords,
there ws hai}e undoubtedly, the true
and autbentick Words of the New
Teilament. For, altho' feme Mi-
ftakes might creep into fome Copies,
either thro' the Wickednefs or Negli-
gence of fome particular Men ; yet,
where fo many Copies of a Book
have been fo carefully preferv'd, and
in fuch diftant Parts of the World, it
is not to be imagin'd, that the felf-
fame Error, in any Expreffion, ihould
ever be propagated thro' the generali-
ty of them. Secondly, That ivhcn
the Words or Bxprejfons of divers
C 4 Greek

1
I
I
J

50 a ©entteman'js Part i.

Greek Copies do differ one from ano-
ther -y yet if the Senfe and Meaning
be exaSlly the fame in all^ or almofl
all\ there we have certainly the true
Senfe and Meaning of the New Te-
ftament. For it is eafy to apprehend,
that a Trafifcriber might, by a fmall
Miftake, put one Word or Expreflion
of the fame Signification, inftead of
another: But that the fame Senfe
fhould be punftuaily preferv'd in all,
or almoft all Copies, is not to be
imagined, except it were the true
Senfe delivered from the Beginning.
thirdly ^ That if there may be found
any different Readings in divers Co--
fies of the NewTeftament, which
dif agree in Senfe as well as in Words ^ .
( which fcarce ever happens in any-
thing which is accounted a material
Point of Religion) then it feems to
be mojifit and proper to admit of that
Reading and Senfe which beji agrees
with the Tenour of the whole \ with
the ancient efi and beji ejieem'd T^ranJ^
lationsr, and with the evident Prin--

Part I. EeK0!Olt* 5 1

ciples of found Reafon. ^nti if any
Place be fo obfcure^ as that none of •
thefe Ways ivtll afford any Light in-
to its Meaning, then I think that no
firefs ought to be laid upon it in any
neceffary part of Religion.

XXV. Butfome will demand, How
we are fure of the Senfe and Mean-
ing, evenofthofe Places of the A^fw
1'e/iament, where there is no diffe-.
rence about the Words? In Anfwer
to this, I have already lliewn (§2r.)
that we are not to follow the Gui-
dance of the Church of Rome, to
know the true Doftriiieof yc/i/j ; nor
~- therefore, confequently, to know the
true Meaning of the New ^cjiament,
in which his Doftrine is own'd tube
contain'd. Ihavefliewnalfo, (§22.)
That tho' general Tradition may be
a good Help, yet may it not alwayfi
be a certain Rule to lead one to the
unakcr'd Dodtrine of fefus\ nor
therefore, confequently, to the true
and genuine Interpretation of thcA'pTy
T'efiiment. Since thertfore there is
C 5 ncJ

5^ a ®ettttettiatf0 Parti.

no other way to be found, I condadey
That the New Teftament is to be in-^
Urf^reted the fame way that other
Btoks are j that is , by confidering
the Senfe and Propriety of the Worck^
and Sentences, and the ordinary Fi-
guil^ of Speech, as they are commoa-
ly us*d in the fame Book, and in o*
thers written in the lame Language,
and about the fame time; together
with the Scope, Drift, Coherence,
and Occafion of the Difcourfe. ^q
lohich end J every Man that isjearn^
edy being bound to ufe his beft Endea-
vour to know the Will of God (as I
have {hewn, § i4») is obligdy accord^
ing to the Meafure of his Learningy
to confult Lexicons^ Commentators^
and ancient Writers^ and to ufe all
other IlelpSy that he may both fa-
tisfy himfelf, and alfo be able to in-
form others.

XXVI. But perhaps I (hall be told.
That when a Man has done all this,
to the beft of his Power, yet, after
all, he may be miftaken; as it ap-
pears

Part I. RfUgtes. 55

pears that many Learned Men irc;
fince they oppofe and contradiS one
another abcMit the Meaning of the
New J'ejiament. To this I anlwer^
That fincc I have ibewn (§ 3. ) that
all neceflary things (whether as to Be-
lief or PraSice) in Religion^ are eafy
to he anderftood ; 1 muft from hence
conclude, Thzt a fober and bonejl En^
quiver cannot eajily be mijiaken in the
Interpretation of tbcfe Places of the
New Teftament icbich do ccntain
any neceJTary part of Religicn. And
as for other Parts and Pallages of it;.
ifMen would be but peaceable, (which
is plainly enough commanded in the
New Tejiament) their Miftakes about
them could do no harm. And, again;.
Since I have fhewn, (S 14.) That
God requires no more from a Man,
but his beft Endeavours to know and
perform his Will ; I do hence con-
clude, That ^ a Man be mijiaken hi
his Interpretation^ even cf any fucb
place as 'contains fome necejfary part
of .Religion 'j yet^^ if this mijiake be
■ ' ■ C 6 pureJy

54 SI ©entlemau*jJ Parti,

purely an Error of the Underjiand-
iigt and does not proceed from any
NegkSi or wilful Fault of the Per-
fon fo mi flaking; God will never be
offended -with him for it. And then,
What Hurt can there be in fuch a
Miftake as this?

XXVII. But it may be demanded.
What fliall they do to find out the
Meaning of the A>w T^efiament, who
do not untkrftand any thing of the
Greeks which is the only authentick
Language of this. Book ? Which is
evidently the Cafe of much the great-
efl part of Mankind. 1 anfwer, That
he who is ignorant of the Greek
Tongue, being yet obhg'd to ufe his
befl Endeavour, (§ 14.) rnujl do the
hefl he can by reading fome Tranfla^
tion or Tranflatiom of it \ (or, if he
cannot read himfelf by hearing them
read;) and by ajking and enquiring
from fuch of his Acquaintance as be
hclievei to be Perfcns of Sincerity and
Knowledge, to know what is the Senfe
and DoBrine of the New Teftament,
and

Part I. Eelitjioit. 55

and the Will of God therein contain' d.
And, fince God requires no more
from any Man, but his beft Endea-
vour, (§ 14.) it follows, That if
fuch a Man he mijiaken, and cattnot
help if, God will not be oferided with
him neither for it.

XXVIII. And one thing more let
me add, for the fake of thofe who
are not Ikill'd in the Greek Tongue,
•viz. That fince there have many
Tranflations been made of the New
I'ejf anient, moil of thcin by Perfons
well Ikill'd ill Languages, of good
Repute for their Honefty and Inte-
grity, and who could not but know
before-hand, that their Tranflations
would be narrowly fifted and exa-
min'dby Learned Men; {which muft
needs make them careful to commit
as few faults as they could;) and
fince all thole things which God re-
quires from Men mull: needs be eafv
enough to be underflood ( § 3.) and
therefore eafy 10 be tran Gated and ex-
prefs'd in any Language; I cannot
1 but

56 9 ©inmcman*0 Pan i.

but conclude, That a fober and im-
partial Knquirer may be very •wellaf-
fitr'd of the DoBrine a/'Jefus, even
Jrom the T^ranJlaUom oj the New
Teftament, tho' he does not imder-
jiand the Greek Original. And,
for as much as 1 can underltand of the
Matter, if Men did (land only upon
the honeft and downright Senfe and
Meaning of plain Places, (which on-
ly can give us good Affurance in Re-
ligion,) and would not quarrel about
critical Niceties in fuch Texts as are
eoiifefi'edly obfcure, I" believe there is
Icrace any Tranflation of the New Te*
/lament fo defedive, but might be a
fufficient Guide to any fober Man,
to lead him to the Dodlrine of J ejus.

-XXIX. Having thus fpoken what
1 defign'd of the New T'e/lernenf,, I
come to fay fomething of the Old.
And here, that the yeit's in the Days
of Jefus had among them- ;i Book
written in Hebrew, and fome fmall
part of it in the Chaldee Tongue,
which, we now call the Old Tejiar-

Parti. Eettfffon. 57

menf, which they call'd the Ho/y
Scripture, and efteem'd as the Word
of^ God, is a thing beyond Difpute.
That this Book was own'd and ac-
knowledg'd, quoted and referr'd to,
and all People exhorted and encou-
rag'd to iearch and ftudy it, as the
Word of God, both by JeJ'us him-
felf, and alfobyhisDifciples, ismoft
evident to any one who reads the
New Tejiament. Froni whence I
muft conclude, That the DoBrine of
that Book, (It it was then extant^ is
to be efteem'd as part of the DoSirtne
©/"Jefus; and that thofe Laws and
Commands which are there to he
found, are to he kept and obfervd by
ail Chrijiians the Followers of Jc-
fus; except where it can be Jhewn
that Jefus has freed us from the Oh-
ligation of them.

XXX. Moreover, fin ce this Book,
has been tranflated jnio as many Lan-
guages, and as many Copies of the
Original have been carefully kept,,
in diltant parts of the World,, as ot'
1 the

1
I
I

58 a ©entunian'0 Panr.

the Nfw Tefiament ; I do conclude.
That the very fame things which juji
710'w iverefaid cQncerning the Words,
the Meaning and Way of interpret-
ing the New Teftament , will hold
good concerning the Old Teftament
alfo, as far as they can be accommo-
dated to it.

XXXI. There are fome certain
Books and Fragments, which among
the Proteftants are well known by
the" Name o? Apocryphal, to which
the Papifts give the Title of Deutcro-
canonical. Thefc Pieces the Papifts
contend to be a real Part of the Old
teftament, and of equal Authority
with the other Books of it : But the
Protectants will not allow their Ai>
thority to be facred, altho' they grant
that there are many ufeful and profi-
table things contain 'd in them. Now,
he that is not able to fearch into An-
tiquity, for the RefoK ing of this Con-
troverfyj may by another way befa-
tisfy'd about it. For, (mccihtjews
(from whom the Chriftians originally
receiv'd.

Part I. UcdffiOII. .W

receiv'd the Scriptures of the Old Te-
fiament) doallofthem, andeverdid,
unanimoufly rejetH: thefe fame Apo-
cryphal Book^ and Fragments, as be-
ing no Part of their Holy Scripture;
1 think it may from hence be fuffici-,
cntly concluded, That, asto theCon-
troverfy about the Apocryphal Scrip-
ture, the Protejiants are in the right ,
and the Papifts in the wrong. And
yet, if the Authority of thofe Pieces
were as great as the Papifts would
have it, I fee not how it could make
any Alteration in my Religion: For
I do not find any thing in them, but
what is eafily reconcilable with the
l"cft ot the Holy Scripture.

XXXII. But there are fome Diffi-
culties which feem to arife concerning
what I have difcourfed, to which it
will be neceflary to give a full and
fatisfadtory Anfwer. And, Firft, If
all be granted that has hitherto been
faid; yet, how fhall I be fure that
the Book of the Holy Scriptures con-
tains, not only truly, but alfo fully
and

6o a ^tntUmm'0 Part I.

and entirely the Dodtrine of yefusi
fo that nothing is to be efteem'd as a
part of his Religion, but what is con-
tained in the Scriptures. To this I
might anfwer, That there are fcveral
Paflages in the Scripture it felf, which
do give us to underftand that the
whole Law and Will of God, as far
as it is needful for Man to know them^
are contained in thofeHoly Writings j
(as the Proteftant Divines do fuffici-
ently make appear in the Manage-
ment of this Controverfy againft the
Papifts.) But waving this, I think
it is enough to fay, That it is noty
indeed y imtoffible in it felf y but that
Jeius might have made known other
Particulars of DoSlriney and of the
Will of God J befdes what is confgn*
ed to us by the Scripture. And if any
Man can effeSlually prove y that any
fuch DoBrine or Precept was deh-
vered by him -, I tbinky that whofoever
is convinced of the Proof ought to
believe that DoBriney and obey that
Pruept^ which appear to befo deli-

Parti. JRcIfffion, 6 1

'uer'J. But he that does bis hearty
and fincere Endeavour to find out the
DoSiriiie and IVill of God, delivered
to Man h JeJus, and is not able, with
all bis Diligence, to dijcover any more
tff ttf than what is recorded in the
Scripture i if he faithfully keeps and
ohferves as much of it as lie is able
there to difcover, it is plain that God
requires no more from him, (§ 14.)
and therefore certainly will not pu-
nilh him for Want of any thing far-
ther.

XXXIII. Secondly, It may be ob-
jetS-edj That in Reading thefe Books,
there do appear to be feme PafTages
which are in themfelves abfurd, and
contrary to the plain Dictates of eve-
ry Man's Reafon and Underftanding ■
and fome which are irreconcilable
with one another. Now, that the
boitrlnc of Jefus is certainly true,
mui\ he allow'd becaufe it is con-
firmed by God. That both parts of
Contradiaion cajinot be true, isac-
'wledg'dby all Men: And no Man,
I think.

nen
to hi
^ ofC
H be
■ And
^H dam

62 a ^cntlentan'is Parti,

I think, can own that for a Truth,
which is contrary to the plain Didates
of his Reafon and Undertlanding ;
which to every Man is, and miifl be
the Standard of all Truth whatfoever.
For there can be no reafon why any
Man receives and owns any thing for
a Truth, but only becaufe he appre-
hends it to be conformable unto the
plain and felf-evident Notions which
are already planted in his Mind. Here
then it may be demanded, how it can
be poiiible that thefe Scriptures fhould
contain the true ^i\A uncor rapt edTyo-^
<5trine and Religion o^yefus? To this
1 anfwer: Firfi, ThsX. I cannot Jind
any appearance of a ContradiBion^
throughout the Holy Scriptures, in any
Point of DoSfrine, or litjle of Man-
ners, but what is fo eafy and obvious
to be reconciled, that no Man, I think,
ofCandour and Ingenuity, but would
be afliamed to objedl it. Secondly,
And, as for the few Jieming Difcor-
dances, which do occur in the Cir-
cumjiances ofjbmc Hijiorical Narra-
tions^

Parti. Eeliffton. 63

iiom; though I, perhaps, am net able
to reconcile them, yet it may be that
the things themfelves may not be abjb-
lutely irreconcilable. But fuppofe
they were, yet it is no derogation to
the truth of the Hijlory, (as to the
main Subjiance of it) or of the Doc~
trine contain'^ in the Holy Scrip-
tures, that fome of the facred Writers
have been miftaken in the Relation of
fomcfmall and inconfderable Circum-
jiances. Thereare feveral Hiftorians
and Chroniclers, which give an Ac-
count of the Life and Reign of many of
oxxtVan^soi Efigland , andaltho" they
differ in manyCircumllances of things,
yet this was never made an Argument
to doubt of the Truth of the main Hi-
ftory, wherein they all agree. And
why may not the Scripture Hiftori-
ans be as favourably cenfured as all
other Hiftorians in the World are?
'thirdly, There are many things which
are above my Reafon and Underflan-
ding, which 1 cannot comprehend in
my Mind, nor frame a clear and di-
itina

1
I

64 a tSfentlemmi'jS Part i.

ftinft Notion of; which yet I cannot
fay, are contrary to my Reafonr Bc-
caufe (though they are .above my
reach, yet) 1 do not find that they
do coritradidl any of thofe plain, and
felf-evidci.t Principles which are im-
planted ill my Underflanding. For
Examrlt, I am not able diftindly to
apprehend how the fmalleft Particleof
Matter, which can be aflign'd, is yet
in it felf capable of being for ever di-
vided; fo diat no part of Matter,
though, ever fo fmall, can ever be fo
much as conceived to be abfolutely
indiviiibk. And yet this is fo far from
being contrary to my Ren Ion, that my
Jleafbn it felf docs fully fatisfy me
that the thing is fo, tho' I am not a-
ble to comprehend tlie manner of it.
The fame thing alfo may be faid con-
cerning the neceffity of fomething be-
ing without any Beginning (of which
fee § 56.) Now, If I meet ivitbany
thing in Scripture^ which is thus tf-
bove my Reajbn, but not contrary to
ity I cannot refuje my AJfent unto it.

(1 mean

Part I. EeI(0fOlt* 65

(I mean always, upon a Suppofition
that the Words do appear evidently
to carry fuch a Senfe.) For I cannot
conclude fuch a thing to be impofli-
ble, becaufe I do not find it contrary
to my Reafon, though above it. And
if it be a thing in my Apprehenfion
poffible, I muft believe it to be true,
when I find that God has declared it
ib to be. Other things, again, there
are, which are direidlly contrary unto
thofe felf-evident Notions and Princi-
ples, which my Reafon finds to be
connatural with it felf. For Exam-
jple; That a Part is equal to the
Whole:, and fuch like Abfurdities.
Now, if any fuch Fropojitions as thefe,
which are contrary to my Reafon^
Jhould occur to me in Scripture^ I
cannot pojjibly believe them to be true
in a literal Senfe ; (for that were to
renounce the clear Dictates of my Rea-
fon and Underftanding, upon which
the Certainty of all things which 1 be-
lieve or know, is ultimately built;
' an4 without which, I could have no

Certainty

66 a <^entumanv Partl^

Certainty of the Being of God, or the
Truth of any Religion;) and there-
fore I mujl needs underjland them to
be meant Jiguratively. And that Fi-
gure which beft agrees to fuchWords,
according to the moft common Cu-
flom of Speech, and is moft confor-
mable to common Senfe and Reafon,
I think is always to be)^p refer red. I
never read any Book, to my know-
ledge, but in it I found many Exprcf-
fions which, taken literally and ftrift-
ly, were abfurd and ridiculous; but,
taken figuratively, as 'tis evident they
were intended, did contain very good
Senfe and Meaning. Since then the
Holy Scriptures were written in fuch
Words and Expreifions as were com-
monly us'd among Men in Speaking
and Writing, why iliould we think
that Ilrange in them, which is fo ufual

all other Books ?

XXXIV. rhirdh. It may be ob-
jeded, That this Doftrine which I
have taught, leaves every Man entire-
ly to his own Reafon and Underlland-
ing.

IPpart I. Keftgion. 67 ^

ing, tofindoutthetrueReligion, and
the Way to Heaven. Now, lince
there is lb great a difference betweea
the Notions and Sentiments of diffe-
rent Men, it muft needs follow, that,
all Men being left wholly to them-
felves, there muft necelfarily be great
Variety, and even Contrariety of Opi-
nions among them concerning Religi-
on, And if God requires no more
from any Man, but to do his beft
Endeavour, and to chufe that way
which he thinks to be the tnieft; from
hence it will follow, That two Men,
who are contrary one to another in the
Point of Religion , may yet both be
in the right Way to Heaven ; and a
7'urk, or a Heathe?i, may be faved,
as well as a Chriilian, if they are but
itrongly perfuadcd that they are in the
right. I anfweri Firji, That if the
Objed:ion means, that I leave every
Man to his own Reafon and Under-
flanding, without any other help, to
"findouttheTruthofRellgion, it is a
Miftake. For I have aflerted, That
D every

*8 9 ^eittleman'^ Part i.

-every Man, according to the Meafiire
of liis Learning, ought to make ufe
of all the Means and Helps he can,
to underftand the Scriptures, and the
Will of God. (See § 14. and §25.)
But if the Meaning be , That Heave
every Man to chufe that Religion
which, after a fer'ious Enquiry, ap-
pears to him to be the bejl; (which is
all that I contend for:) In this I fay
nomorethan whatallMenmuft, and
do fay as well as I. For, either a
Man muft never enquire into the
Truth of his Religion at all, (and
then he chufes his Religion by mere
chance; and iince there are many
falfe Religions, and but one true, 'tis
great odds but he lights upon a wrong
'Onej) Or, ifhe does enquire, either
he muft chufe that vi'hich he thinks
not to be the beft; (and then he adts
againft hisConfcience,) or that which
he thinks is the beft; Which is what
I aflert, and what every Man of Senfc
profefleshimfelftodo. Secondly , As
there are many Diflferences in the No-

Part I. Ecliffion. 69

tions and Sentiments ofMen,concern-
ing thofe things which are, in Ibme
meafure, abftrufe and obl'cure; fo,
on the otiier fide there are many
things fo apparent, and evident, that
Menwhoareiincereand unbialTed, if
they have but common Senie, can
never differ about them: Amongft
whichj 1 think, I may reckon all thofe
things which God requires of necefli-
tyto anyMan'sSalvation (§ 3.) And
whereas the World has for thefe ma-
ny Years, found, that compelling Men
to this or that Religion, contrary to
their own Sentiments, has been fo far
from begetting Unity of any fort, that,
on the contrary, it has even diftrafted
Mankind, not only with variety of
Opinions, (each Party taking a de-
light to thwart other,) but alio with
War and Confufion: If every Maa
were left to himfelf to follow what
Religion he pleafes, (as he fhall an-
fwer to God for his Sincerity,) it is
very probable chat moft Men, having
no worldly intereft to ferve by this or
D 2 that

70 a ^Eiitleraan'gi Pani.

that Religion, would, in time, be
brought to agree in all tlie great and
neceitary Trutlis of Religion; which
are plain and evident to every fober
and inquifitive Perfon. And as for
things not abfolutely neceffary, and of
an inferior fort, (as I have faid, § 26.)
if Men would be but peaceable, their
Miftakes, andconfequemly their Dif-
ferences about them, coulddo no great
harm. But if Men will ftill diifer
even about the efiential and neceffary
Parts of Religion, I know no Remedy
for it upon Earth; but mufl: refer the
Matter wholly to the Judgment of
God in Heaven. 'Thirdly , I do not
maintain. That he who is in an Er-
ror, that is, a Turk^ or an Heathen,
{whatfoever the flrength and fincerity
of his Perfuafion may be,) is in as
fure a Way to Heaven and Salvation,
as he who is an Orthodox-Man, and
aChriftian. How God will deal with
thofe that are miftiiken, and cannot
help it, I do not determine. AH that
I would infinuate (§ 1 4.) is, That he
will

Parti. EeligtOtt* 7f

will not punifh any Man for any Error
or Miftake, which he falls into thro'
a pure Defeat of his Underftanding ,
and not through any Fault or Negledt
of his Will. But how far he will
reward fuch a Perfon for his good
Meaning, is more than I can telL

XXXV. Fourthly, It may be ob-
je<fted, That this Doftrine does, in
efFedl, undermine and enervate the
Force and Power of all Civil Govern-
ment, by opening a way for all Ma-
lefactors to efcape Punifliment, how
great fcever their Crimes may be. If
fiich a Perfon fhould plead thus for
himfelf, That he was fully perfuaded
in his Mind and Confcience, that it
was the Will of God that he fhould
commit fuch a Theft, or Murther, of
which he is accufed ; and that there-
fore, according to this Doftrine, it was
his Duty, in the fight of God, to adt
according to this Perfuafion; The
Magiftrate who knows not the Hearts
of Men can never be able certainly
to difcover, but that this is a real

D 3 Truth,

72 3 ^eiitlcniait's Part

Truth, ihathewasfoperluaded. And
if every Man, in all the Duties of
Religion is bound to a£t according
to his own Senfe and Perfuafion of
Things; with whatCoufciencecan a
Magiftrate punifli fuch a Perfon foj,
that Fadt, which, for ought he knc
it was his Duty to commit? I will
iky, but that it may fo fall out, that"
a Man may think it to be his Duty to
commit the mofl: horrid Villanies.fince
ye/us Cbri/i himCelf affures his Difct-
ples. That thcTinie would come,that
whofo killed them, would think he
did God Service, John j6. 2. And
how far God Almighty will be mer-
ciful unto fuch Perfons who commit
fuch Fa(5ts out of pure Ignorance, and
not out of Malice, I had rather St.
Paul fliould determine than 1. (See
1 7V/n. I. 13.} But to the Objedlion,
! I think it fufficicnt to aufwer, That

I the Civil Magiftrate, as well as other
Men, is bound toaftaccordingtothc
cleareftConvidion, and ftrongefl Per-
fuafion of his own Mind. If there-
fore.

Psrt L EcHfflOIt. 73

lore, upon the Examination ofallCir-
cumflanccs, he be well fatisfied, and
really believes that fuch a Plea from a
Maleiadtor is no real Truth; but only
amere Trlck,and Pretence,in hopes to
efcapePiinifhment; he ought to take-
no notice of it, but to pronounce his-
Sentence according to the Law. But-
that which comes up clofe to the Ob-
ie^ion, and which, I think, is the ful-
left and truefl: Anfwer, is this, I'lz.
TJiat the Civil Magifirate has no-
thing to do to enquire or regard how
the Matter jiands between God and^
the Confcience of the Tranfgrejjbr of
the Law of the Land, Jo as to be there^
by any way influenced in the Faffing
bis fudgment. It is enough to him,, if
he be well and thoroughly convinced^,
that the Laws by which he ads are no
way contrary to the known Law of
God, There are many Cafes where-
in a Man offends highly againft the
Law of God, in which the Civil Ma-
gifirate has no Power to infiid any Pu-
Diihment on the Offender; becaufe
D 4 the.

74 3 ©EhHcmatt'S Partl.'^

the Fault which he may have com-
mitted, does not, it may be, any way
tend to the damage or difturbance of
the Civil Society ; which, and which
only, is committed to the Care of the
Magiflrate. Such, for Example, are
many Afts of Covetoufnefs, or of Pro-
digality, and other Sins; againfl which
it is not poffible to provide by any
Human Laws. And, on the other
fide. There are fome Cafes, wherein
a Man may ftand abfolved before the
Tribunal of God, and yet be very
juftly condemned by the Magiftrate.
Thus, for inftance,'if a Man has com-
mitted Theft or Murtber, and, upon
a finccre and hearty Repentance, has
obtained the Pardon of his Sins from
God ; yet, neverthelefs, if fuch a Per-
fon be accufed, and legally conviiSfai
of fuch Crimes before the Civil Ma-
giflrate, he not only may, but ought
to put the Law of the Land in exe-
cution againft him, though he believes
him to be ever fo penitent; that it may
be a Terror unto others. For, if this
ought

Parti K'efi'Bfon; 75

ought not to be dene, every Male-
faiflor, by a Pretence of Repentance,
(which cannot certainly be difcover-
ed by any but God,) might efcape the
Lafli of the Law : By which Means
all wicked Men would be encouraged
to commit all Sorts of Crimes. Thus
alfo, when the Children of IJ'rae/ were
commanded by God to conquer the
Land of Canaan-, we read how they
fent Spies to make a Difcovery of the
Land, that they might the more eafi-
ly invade it. Now it is moft certain,
that thefe Spies did notliing but what
theyhadGod Almighty'sWarrant for;
and yet, if they had been taken by
any of the CanaanitifJ} Magiftrates,,
and legally convidled of their Delign;,
who doubts but that it had been law'-
fulfor them to have puniflied thenij,
accordingtotheLawofWar, andthe
Law of Nations? For it is none of the
Magiftrate'sBulinefs, to enquire who
keeps or tranfgrclies the Laws of God j
(fbr the Law of God extends to ma-
lty Cafes, where theMagiftrate'sAu-
D 5 thority

76 9 (SentUman'is Partr,«

thority has notliing to do;) but they
who tranigrefs the Laws or the Land,
and thereby difturb the Peace of the
Common- weahh,are,uponadue Con-
vidlion, to be puniflied by the Magi-
Urate, (without any farther Enquiry ;)^
it being his Bufinefs to do everything
which appears to be neceflhryforthe
Prefervation of the Weal-Publick, pro-
vided that he does nothing which is
contrary to the known Laws of God,
who is the fupreme King and Lord
of all.

XXXVL But Fifthly, it will be
objetSed, That whatever becomes of
the Civil Magiftraie's Power, yet this
Dodrine which here is taughr, muft
certainly defeat and cancel all that Au-
thority with which tlie Church is en-
dowed and invefted. For though the
Civil Magiftrate has no more to look

L after but only the Peace and Prefer-
vatiou of the Common-wealth ; yet
furely it is the Duty of the Church to
take cognizance of thofe things which
are committed merely againft the Law
of

Part I. Ee«0ion* 77

of God. But how can the Church'
call any Man to an Account for any
Sin or Tranfgreffion, when a Man'
maypleadforhimfelf,Thathethought
it was his Duty? which Plea, if real-
ly true (and who but God can dif--
prove it?) is fufficient, according to-
this Doctrine, to juftifie him be-
fore God; and confequently to in-
demnifie him from all Cenfures of the
Church. To this I anfwcr, That the
Authority of the Church {;. e. of a
Chriftian Society) is twofold, mz.
Either that Authority wherewith it is
invefted immediately by God, or that
which is conferred on it by the Civil
Laws and Conftitations of the King-
dom or Commonwealrh. The latter
of thefe is a Civil Authority, though
exercifed by Ecclefiaftical Perfons, be-
cauie it is derived altogether from the
Civil Power; and therefore, theCon-
fideration of it muft be referred to
what is but now faid touching tlie Ci-
vil" Magiftratc; But as-for that Au—
thcarity which is^iven to tlieChoichri
U 6. immcr-

78 9 (Seiitteman'fS Part

immediately by God; it is evidently
no more than this, viz. An Authori-
ty to preach the Gofpel, and to per-
fuade Men every where to receive itj
and an Authority to exclude thofe
Men out of the Society, {that is, out
of the vifible Communion of it) who
do not profefs the true Chriftian Faith,
and live according to the Chriftian
Law. Other Authority than this does
not appear to be given to the Church
by God. And nothingthat I have faid,
does in the leall tend to abridge them
any way as to the Esercife of this
Power. T/je Church may and ought
to preach the Gofpel, and perfuade
Men to embrace it. And however any
Man may be excufed before Gody by
invincible Ignorance, yet be is not i»
be fuffered in the vifible Communu
of the Church, if he does not belli
and live as a Chriftian.

XXXVII. Sixthly, It may be ol

iedted, that I have feveral times in thi

Difcourfe made ufe of a Diftinftioj

which DirtintSion isneverthelefsren)

der!d

Part I. EEltfff on, jt^

der'd altogether ufeleis and imperti-
nent by ihe main DtTign of the Dil^
courfeitlelf. The Diftin6tion is be-
tween Tieceffary Matters of Rehgion
and fuch as are mt tieceffarv^ (which
is referred to § 26. and elfewhere.)
But if no Man can be obhged in any
Matter of Religion, any farther than
to do his heft Endeavour, from thence
it muft follow, That all Things arc
alike neceflitry in Religion. Forwhat-
foever is within a Man's Power, ac-
cording to this Doftrine, is neceflary
for him; and whatt'oever is not with-
in his Power is not necelTary; fo that.
the very fame thing may be neceflary
in refpetfl of one Man, and not ne-
ceflary in refpedl of another; which
confounds the DiiHndtion and renders.
itufelefs. Tothislanfwer, That^/
things nccefj'ar-^ I mean all fuch as it-
w a Sin for a Man to be ignorant ofy,
if the Knowledge of thevi be within
bis Power, Such as are, That JeJ'us
is the Son of God^ That God is to be
worjhipped^ &c. By things not nccef-
My,

1
I

fary^ I mea?i^ fuch as a Man is n^V
obliged fo much as to fearcb after^M

the Ignorance whereof jh all not be ac-
counted Jinful before God^ although it
might have been in a Man's Power to
have known them. Such are a great
many curious Speculations, which Di-
vines do trouble themfelves and the
World with ; which they themfelves
do yet confefs, are iiot neceflary to a-
ny Man's Salvation; andconfequent-
Iv, which a Mnn is no more obliged
to trouble his Head with, than with
any Problems, either In Geometry, o]
Natural Philofophy.

XXXVHI. Seventhly^ It may
obiedted, That this Doftrine mufb
needs encourage Men to continue in
their Ignorance, and not to take any
Gare or Pains to inform themfelves-
concerning the Truth of Religion, or
any of the Duties of it. For, Why
fhould a Man take any Pains to get
more Knowledge, (which will, tt may
be, bring Trouble in the Praftice of
k,) whea Ignorance is-no manner o^
Bar,

°3

Fart I. EeWfffOM. 8r

.Bar to his Salvation; For, let himr
but live according to the Knowledge
which he already has, and God, it
feems, requires no more from him.
To this I anlwer, That for a Man ta-
il^ according to the beft of his Know-
ledge^ icill not fer'ue bis turn; ex*
cept he has ufed his beft Endeavour^
by all Means-, to know and underjiand-
the Will of God as perfeWy as he can^ .
(as I have {hewn all Men are bound
to do, §14-} Which, though it JG a
Comfort to thofe who are ignorant,
and cannot help it, yet is no manner
of Encouragement or Excufe for thofe
whofe Ignorance is their own Faula
or Neglect.

XXXIX. My Reafon having thus
brought me to embrace the Chriftian
Religion, and direfted me where and
how to feek for the particular Do-
ftrines of it; it follows now that I
ihould put this Speculation into Pra-
flice; that I fliould fearch the Scrip-
tures with allthediligencelcan, and
ietmy Mind with all its Faculties on
> work.

§2^ a ^mtumm's Han n.

work, to find out,, as? much as I am
able of the Will of God, that I; may!
the better conform my felf unto II
This, with God's help, Idefignfpee-
dily to do: And the refult of mf
Thoughts (hall be publiihed to the
World, if what I here write prove ac-
ceptable.. But, in the mean time, I
think it not improper here to addfome
general Conjiderations y which maf
Jerve as Rules and Guides to me^ or
to any other Per/on^ who fhall' fct
himfelf upon fuch an Enquiry; to di-*
reSt our "Judgeme^its aright ^ to the true
DoStrine of Chrijiianity^ and to keep
us from all Mijiakes about it.

XL. Kr/?,, Then, I take it for
granted, That the Chriftian Religion,
is calculated for Men of Reafon and-
Underftanding, that is. That it is fit-
to fatisfie and convince every fober*
Man, who ferioufly confiders the Ar-
guments on which it relies j and is
not led aftray by Paflion, by Preju*
dice, or v/orldly Intereft. That this is
fo appears very evidently from hence;

becaufe

Part I. EcHgfOlU 83

becaufe both "Jefus and his Apoftles
do appeal to the common Reafon and

Underftandiugs of Men, to judge of
what they taught. Tea, and why, even
of your Jehes , judge ye not what is
right ? fays y^'fuSy Luke 1 2. 57. Prove
all things, hold fafl that which is
goodj fays St. Paitl, 1 1'heff'. 5. 2 1. Be
ready alicays to give an Anjwer to e-
very one that ajketh you, a Reafon of
the Hope that is in you, fays St. Pe-
ter, I pet. 3. 15. Believe not every
Spirit, but try the Spirits, whether'
they are of Cod, fays St. John, i Job. 4.
I. Hence then I concludcj Ths^tthere
can be nothing in the Cbrifiian Reli-
gion, which co?itradi£is the clear and
evident prittciples of Natural Rea-
fon. For othcrwife, a rational Man
couldnot beaGhrillian. (See §33-)

XLi; Secondly, It appears plain
tome, that the Chriftian Religion was
calculated, not only, nor chiefly, for
Men of great and deep Learning;
but alfo for thofe of ordinary, plain,
and mean Capacities ; that w Vo ^■s.-^ .,

I
I

^H Lear

^4 9 Gentleman's Part

That there is nothing necdTary ii
Chriftianity, but what may be as well
underftaod by every ordinary illite-
rate Man, as by the greateft Scholars^
If this were not fo, it would not be
poflible for an unlearned Man to be
as good a Chriftian as one that is
learned: Whereas the contrary is moft
apparently declared in the New 'Tefta-
ment. J thank thee, O Father, be^
caufe thou baft hid thefe things from
the Wife ani^ Prudent , and haji re-
vealed them unto Babes, fays ^efus ,
ili'i7//,6. II. 25. Towhieh, the Words
ofSt. Prta/ do exatSly agree, i.Cor. r.
19. to Verfe 7. of the fecond Chap-
ter, And the fame St. Paul gives us
a Caution, That Philofophy (hould
not corrupt our Chriflianity, Co/. 2. 8.
And warns Timothy againfl: Science,
faljely fo called, 2 Tim. .6. 20. But
there is nothing fo much as intimated
throughout the whole Bible, that
Philofophy, or any other Humane
Learning will qualify a Man ever
the better, to become a Chriftian,.
I con-s.

Part I. tension. «5

I confefs, indeed, That, as things
ftand at this time in the World, it is
highly convenient that the Teachers
and Preachers of Chriftianity (hould
be conpetently fkill'd in Humane
Learning; that they may be the bet-
ter able to defend their Religion, and
the Purity of it, againfl thofe who
ufe fo much Art and Skill either to
corrupt or oppofe it. But where a
Man fets up, not for a Teacher, but
only for a true Believer, it is evident,
from what has been faid, that he has
no need of Scholarfhip; but only of
a plain and fober Underflanding , to
make him capable of all neceflary Jn-
ilrudion for a good Chriftian. Or
elfe, Why (hould the Gofpel be
preach'd fo particularly ta the Poor^
Matth. n. 5. who are commonly il-
literate ? And how ihould the Poor in
this fVorld become Co rich in faith, as
St^awa tells us. Jam. 2.^. From,
whence I think I may conclude, That
all J'ucb Do£iri)ies, the Underjiand-
isg and Proof wberecf depend either-

^6 a ©ElttlCman-Ei Parti.

on tbefubtile Speculations of humane
Philojhphy , or the Niceties and Cri-
ticifms of Grammatical Learnings or
the curious Knowledge ofHtftory and
Antiquity , are not to be ejieemed as
neceffary Parts ofChriJliainty.

XLII. thirdly. It is no lefs evi-
tlent to me, that the main Defign of
Jefus, and of his Dilciples, whom he
lent to preach the Gofpel , was, to
make Men not wifer, as to Matters of
Speculation, but better, andmorevir-
tuous as to their Lives and Anions.
Knowledge puffetb up; hut Charity
edijieth, faith St. Paul, i Cor. 8. i.
Thus alfo. Chap. 1 3 . of the fame E-
piftle, hegivesustounderftand, that
the Gift oiTongues and of Prophecy,
the Underftanding of all Myjieries,
and all Knowledge, and Faith, are of
no value before God, without Chari-
ty, And that by Charity he means,
a Life led in the Pradlicc of Virtue
and Piety, fufficiently appears by the
fequel of that Chapter. The fame
St. P^k/ tells us. Tit. 2. 13. that the
Grace

Grace of God that bringeth Salvati-
on, hath appeared unto all Men \ (Eor
what end? To make them more wife,
more learned, or more lofty in their
Speculations? No fuch thing: But,)
teaching us, That, denying Ungodli-
nej's, and worldly Lujls, we Jhotild
livefoberly, righteoiijly, and godly in
this prejent World; and to omit a
multitude of Texts, which might be
alledged in fo plain a Matter, I ihali
only add what we are told, Kom. 2.
6, &c. That God will render unto eve~
ry Man according to his Deeds, &c.
Which is a plain Demon ftiat ion, that
it\s OUT Deeds, that is, our Praftices,
our Lives and Converfations, that we
are chiefly oblig'd to take care of. I
grant, indeed, that God may, if he
pleafes,commandthings that are pure-
ly Ceremonial, and (uch as have no
manner of Influence upon Virtue and
Morality, as undoubtedly he did un-
to the Children of Ifrael : And if he
does command any fuch things, 'tis
certain that we owe Obedience to
them

88 a tScitHeman'sf Part i. n

them by virtue of that Authority
which God has over us. He may alfo
reveal fuch Truths as are merelv ipe-
culative, and have nothing praiftical
in them: And whofoever is convinc-
ed of any llich Revelation, is undoubt-
edly bound to give his Aflent to the
things fo revealed, altho' they arc be-
yond the reach of his Und^rftanding;
(as I have faid, §33.) But from what
I have here faid I think I may con-
clude, That fince Virtue and Morality
are undoubtedly the chief Tiejign of
Chrifianity, they ought to ba chiefly
regarded and attended to by all Chri-
fiians. Nor ought any thing which is
purely Ceremonial, or Speculative,
to be reckon'd as a neceffary Part of
Cbrijlian Religion; except it appears
very evidently that God has revealed,
or commanded it. Very evidently, I
fay: For, when a thing is conceived
in dark and doubtful Expreflions, it
is very liable to be miftaken j and he
that is guilty of fuch a Miftake, ,can
very hardly be charged with a Fault.
XLIII. Fourthh

Parti. UEligiou. 89

XLIII. Fourthly, That the Know-
ledge of God Almighty, Iiis Attri-
butes, and his Law, may, in part, be
gathered from the Light of Nature
( antecedent to any Rtvchi tlon ) is evi-
dentfrom Rcafon; and acknowledged
by St. Vaul. For the irwifible things
of him from the Creation of the World
ere dearly f ecu, being underjiood by
the things that are made; even his
eternal Fewer and Godheady Kom. i,
20. (SeePCa], 19, i.) And -when the
Gentiles, ivhkh have 7iot the Law ,
do by Nature the things contained in
the Law, thefe having not the Law,
are a Law unto themfelves; which
Jhew the Work of the Law written in
their Hearts, their Confcience alfo
bearing witnefs, and their I'houghts
the mean while accufng or elfe excu-
^ngone another,Rom.2.j^,j^. Now,
although all things relating to Religi-
on, which may be known by the
Light of Nature, are, I think, again
repeated, and farther explained by the
Holy Scripture: Yet becaufe it may
be

'ar^lB

90 9 (SctttlemanV P:

be that this will not appear fo plainly
to every one, I think it necefTary here
to note , That we are obliged to give
our jiffent to thofe Truths, and our
Obedience to thofe Laws of Religion
•which ive are able to dlfiover by our
Natural Reafon, although the fame
Jhould not appear to us to be again re-
peated in Scripture. For, for this ve-
ry reafoii St. Paul pronounces the an-
cient Gentiles to be "without Excufe,
becaufe that ivhen they Anew GOD^
that is, had forae Knowledge of him
by their natural Underflanding , they
glorijied him not as GODy by owning
and obeying him, Rom. 1.20, 21. &c.
•And what is it elfe, but an Appeal to
the natural Notions of Mankind, when
he exhorts us, That whatjbever
things are true, 'whatfoever things
are honefl, lohatjbcver things arejuji,
whatfoever things are pure, whatfo-
ever -things are lovely ^ whatfoever
things are of good report, if there be
anyVirtue^ and if there be any Praife,
ive Jhould think on thefe things, Phi-
lip. 4. 8. XLIV.

Part r. 3Reliffioit, 9 1

XLIV. Fifthly, He that writes a
Treatife upon any Subject, whatfoe-
ver he has a Mind that his Reader
fliould particularly obferve, and be
convinced of, he will be fure to lay
it down plainly, as a main Conclufi-
oni nor will he fail (if he be dif-
creei) as often as occafion requires, to
repeat and refer to it, that the more
Notice may be taken of his Meaning
and Defign. Such things as are men-
tioned only occafionally and collate-
rally, and not as any part of the mqin
Subjea of the Difcourfe, are not al-
ways expfeffed with fo much Care
and Exaftnefs, but that often even the
meaning of them may be mifunder-
ilood. Nor can we be always cer-
tain what is the true Senfe and Opi-
nion of a writer, from fuch acciden-
tal Expreflions; (which fometimes
may be ufed figuratively, fometimes
by way of Allufion or Accommodati-
on, fometimes with Reference to the
Capacity of People, without any Re-
gard to the literal Truth of them) ex-
E cept

92 3 ^sctttioiwm'sf Part r.

cept hegivesiislbme farther Explica-
tion of his Mind. From whence I
think I may conclude. That the ne-
ceffary DoBrines and Precepts of the
Chrijiian Religion, are not to be ga~
ther\i from thofe collateral and oc-
cafional Exprejftotis which are Jcat-
terd up and down in the Scriptures,
but from the main Scope and Dejign
cf the whole Bible in general, and of
each Book of it in particular.

XL V. I have thus briefly and plain-
ly^iven, I hope, a rational Account
of Religion;, and of Chniftianity in
general. If I find that what I have
liere writ is likely to do any good in
the World, I Ihall proceed with God's
Afi'iftance, todrawoutandpub'ifha
particular Account of the Do(9:rines
to be believed, and Duties to be pra-
-dlifcd, by aChriftian.

FINIS.

@@@@@©@@@©@©©@»

GENTLEMJ N's

religion:

Part II. and III.

IN WHICH

rhe Nature of the Chriftian Reli-
gion is particularly enquir'd in-
' )fo, and explam'd.

E 2

(95)

ONTINUATION

Gentleman's Religion.

Part II.

I P I tHE Holy Scriptures be-
I ing the only authentick
1 Record that I am able to
find of the Chriftian Rel^ion, I
take it for granted, that they do ex-
prefs divine Matters really and tru-
ly as the things are in them/elves:
And therefore I cannot but believe,
that all the Dodtrine therein deliver'd
is moft certainly true, altho' many
times I am notable tounderftandthe
Dcfign and Meaning of fome Expref-
E 3 fioos

g6 a ®etttItw»n'S Partir.

lions and Paflages which do occur
therein. I think it indeed to be very
proper, that Men of any reafonable
Learning and Prudence fhould mo-
deftly offer their Thoughts to the
World in order to the explaining of
fuch Places of the Scriptures as ap-
pear to be abftrufc and difficult: But
he who fpeaks his own Words ( and
not tfiofe of Scripture), ^an'fbefeiii
only offer his own Apprehenjions \ to
which no Man can be oblig'd to ful>-
fcribe, any farther than as he is in
his own Rcafon conviftc'd of the"
Truth of them, and their Cofifpaan- ,
cy widi the Scriptures.

II. I do not apprehend that arty im-
plicit Faith is dtie to the Church of
Romey which challenges it, (Part I.
§ 21.) much lefs fure to ainy other'
Church, which does not require it.
When^ therefore, any Churchy much
more when any private Men do offer
me any DoSlrine of Religion in their
own Wordsy I think I ought to confi^
dery Firft, Whether what they fay

Part n. Eeftffffltt* 97

is intelligible : For tho' we may be
oblig'd to believe fuch things as are
above our Underftanding to compre-
hend, (Part I § 33,) yet it is impof-
fible for any Man to give an explicit
Aflent to any Eorm of Words, if he.
does not know the meaning of them.
Secondly, whether it is agreeable
to the j elf -evi dent Principles ofRea^'
jpn ; for, if I apprehend it to be o-
therwife, . it is im poflible for me to be-
Heve it, (Part I. § 33.) Nor muft
any Text of Scripture be interpreted
above the level of plain and felf-
evident Reafon, whatever the literal
Senfe may feem to be. Andy Third-
ly, whether the T'ruth of it can be
provd by any folid Argument^ ei-
ther from Reafon or Scripture; for
tho' a Do<a:rine be both intelligiblfe
and poffible, yet ftill it may be falfe ;
and therefore is not to be bcliev'd ex-
cept it can be prov'd. Thefe Rules
I have endeavour'd ftri€lly to obferve
in the Trial of thofe Dodrines which
I. am now about to propofe; and I

E 4 defire

98 a iSeiitlfman's PartH/^

defire my Reader carefully to make
ufe of the fame, in the Examination
of all that 1 fliall offer unto him. But
here I mail defire him to take notice,
that 1 do fuppofe him to be well ac-
quainted with the Holy Scriptures,
and alfo with the common Arj^u-
ments, upon which the feveral Par-
ties of Chriftians do ground and main-
tain their Opinions: And therefore,
for his Eafe, as well as my own, I
ihall fave my felf the labour of men-
tioning fuch Arguments and Places of
Scripture, as are ufually brought to
prove thofe Points, which are general-
ly acknowledg'd by all Chriftians;
and even in thofe Points which are
controverted between different Par-
ties, I {hall ordinarily think it enough
to hint at ibme of thofe Texts and A r-
guments which are us'd on either
iide ; of which I can fcarce fuppofe
any Man to be ignorant that is but
moderately acquainted with the Prin-
ciples of Chriftianity, and the fevei-al
Parties that profefs it.

III. ro

Part 11. Eeft'fi;iott> 99

III. 7*0 believe -what God make!
kfjowfiy and to do what he covimands,
is what all Men call Religion : But
things that are impofllble, 'tis cer-
tain that God requires from no Man.
C Part 1. § 14. ) PFhen therefore
Damnation is denounc'd in Scripture
againji thofe who receive not the
Gofpel, it tnuft needs be underjiood.
only of them in whofe Power it was
to have receivd it; and not of fuch
who are invincibly ignorant; either
for want of Capacity, John 9, 41. oc
ofthe means of Knowledge, John 15^
22. But for a Man who has both
the Capacity and Means of Know-
ledge, thro' Negligence to continue
in Ignorance of God's Will, myRea-
fon tells me is a very great Sin; be-
fides all thofe Places of Scripture
which do require us diligently to.feek.
after Knowledge.

IV. That there is a God, is fuffi^
ciently to be prov'd' from our own,
Reafon and Obfervntion : But- 'fi^lfy
& com^o/jend his Nature, or declare;

r
I

90 a tSentleman'si Parti.

be that this will not appear fo plainly
to every one, I think it necefliii'y here
to note , That we are obliged to give
our Affent to thoj'e 'truths, and our
Obedience to thoj'e Laws of Religion
•which we are able to dijcover by our
Natural Reafon, although the fame
Jhould not appear to us to be again re-
peated in Scripture. For, for this ve-
ry reafon St. Paul pronounces the an-
cient Gentiles to be ivithout Excufe,
hecauje that ijohen they knew GOD^
that is, had fome Knowledge of him
by their natural Underftandiiig , they
glorified him not as GOD, by owning
and obeying him, Rom. i.zOy 21. &c.
•And what is it elfe, but an Appeal to
the natural Notions of Mankind, when
he exhorts us. That ivbatfoever
things are true, whatfoever things
are honefi, whatjbever things arejuji,
wbatfoever things are pure, wbatfo-
ever things are lovely , wbatfoever
things are of good report, if there be
any Virtue, andif there be any Praife,
ivefhould think on thefe things, Phi-
. lip. 4. 8. XLIV.

Parti. IReHgtoit. gr

XLIV. Fifthly, He that writes a
Treatife upon any Subjaft, whatfoe-
ver he has a Mind that his Reader
ihould particularly obferve, and be
convinced of, he will be fure to lay
ic down plainly, as a main Conclufi-
onj nor will he fail (if he be dif-
creet) as often as occafion requires, to
repeat and refer to it, that the more
Notice may be taken of his Meaning
and Defign. Such things as are men-
tioned only occafionally and collate-
rally, and not as any part of the m^in
Subject of the Difcourfe, are not al-
ways expfeflcd with fo much Care
and Exadnefs, but that often even the
meaning of them may be mifunder-
rtood. Nor can we be always cer-
tain what is the true Senfe and Opi-
nion of a writer, from fuch acciden-
tal Expreflions; (which fometimes
may be ufed figuratively, fometimes
by wayof AUuiion or Accommodati-
on, fometimes with Reference to the
Capacity of People, without any Re-
gard to the literal Truth of them) ex-
E cept

I 9^ a SCUtlCmau'^ Part

jcept lie gives us ibme farther Explica-

f'tion of his Mind. From whence I

l^lhink. I may conclude, That the ne-

\-ceJfary Doeirlnes and Precepts of the

V^brijiian Religion, are not to be ga-

yjher'd from thofe collateral and oc-

cafional ExpreJ/ims which are fcat-

fer'd up and down tn the Scriptures^

\ hut from the main Scope and De^gn

I «*/" the "whole Bible in general, and of

each Book of it in particular.

XL V. I h;we thus brielly and plain-
Jyiglven, I hope, a rational Account
of Religion;, and of Chriftianity in
general. Ijf I find that what I have
here writ is likely to do any good in
the World, I fliall proceed with God's
Afllftance , todrawoutandpublifiia
particular Account of the Do^rines
to be believed, and Duties to be pra-
^ifed, byaChriftian.

F i:n I S,

^religion:

Part II. and III.

IN WHICH

The Nature of the Chriftian Reli-
gion is particularly enquired in-
, and explain'd.

£ z

1 .

THE

CONTINUATION

OF A

Gentleman's Religion.

Part II.

I. ^ I ^HE Holy Scriptures be-
I ing the only authentick
, 1 Record that I am able to
find of the Chriftian Rel%ion, I
take it for granted, that they do ex-
Prefs divine Matters really and tru-
ly as the thingi are in themfehes:
And therefore I cannot but believe,
that all the Dodrine therein deliver'd
is moft certainly true, altho' many
times I am not able to underftand the
Defign and Meaning of fome Expref-
E 3 fions

g6 a ®entTtttt«tt^8 Rirtir.

lions and Paflages which do occur
therein. I think it indeed to be very
proper, that Men of ajiy reasonable
Learning and Prudence fhould mo-
deftly offer their Thoughts to the
World in order to the explaining of
fuch Places of the Scriptures as ap-
pear to be abftrufe and difficult: But
he who /peaks his own Words (and
not tfiofe of Scripture) .^tf^'/iNfmV
only offer his own ApprehenJions\ to
which no Man can be oblig'd to fub^
fcribe, any farther than as he is in
his own Rcafon conviflc'd of the"
Truth of them, and their, Confpuan-
cy wi A the Safiptures.

II. I do not apprehend that arty im-
plicit Faith IS dtie to the Church of
Rome^ which challenges it, (Part I.
§ 21.) much lefs fiire to any other
Church, which does'not require it.
Wheny therefore, any Churchy much
more when any private Men do offer
vie any DoSlrine of Religion in their
own Words, I think I ought to con/i^
dery Firft, Whether what they fay

Part n. Eeftffffltt* ()7

is intelligible: For tho' we maybe
oblig'd to believe fuch things as are
above our Underftanding to compre-
hend, (Part r § 33,) yet it is impof-
fible for any Man to give an explicit
Aflent to any Eorm of Words, if he.
does not know the meaning of them.
Secondly, whether it is agreeable
to the f elf -evident Principles ofRea^'
fpn ; for, if I apprehend it to be o-
therwife, . it is im poflible for me to be-
Heve it, (Part I. § 33.) Nor muft
any Text of Scripture be interpreted
above the level of plain and felf-
evident Reafon, whatever the literal
Senfe may feem to be. Andy Third-
ly, whether the T'ruth of it can be
provd by any folid Argument^ ei-
ther from Reafon or Scripture; for
tho' a Doftrine be both intelligible
and poffible, yet ftill it may be falfe ;
and therefore is not to be bcliev'd ex-
cept it can be prov'd. Thefe Rules
I have endeavour'd ftri€lly to obferve
in the Trial of thofe Dodfines which
I- am now about to propofe; and I

E 4 defire

9^ 9 <©eutlfmau'0 Partll.

defirc my Reader carefully to make
ufe of the fame, in the Examination
of all that I fliall offer unto him. But
here I mull defire him to take notice,
that I do fuppofe him to be well ac-
quainted with the Holy Scriptures,
and alfo with the common Argu-
ments, upon which the feveral Par-
ties of Chriflians do ground and main-
tain their Opinions: And therefore,
for his Eafe, as well as my own, I
fhall fave my felf the labour of men-
tioning fuch Arguments and Places of
Scripture, as are ufually brought to
prove thofe Points, which are general-
ly acknowledg'd by all Chriftiansj
and even in thofe Points which are
controverted between different Par-
ties, I Ihall ordinarily think it enough
to hint at fbme of thofe Texts and Ar-
guments which are us'd on either
fide; of which I can fcarce fuppofe
any Man to be ignorant that is but
moderately acquainted with the Prin-

kciples of Chriftianity, and the feve^a^
parties that profeis it,

le leverar m

Part II. Ecligioir. 99

III. T'o believe what God makef
known, and to do what he commands;
is what all Men call Religion : But
things that are impoflible, 'tis cer-
tain that God requires from no Man,
( Part I. § 14. ) When therefore
Damnation is denounc'd in Scripture
iigainji thofe who receive not the
Gojpel, it mufi needs be underjiood
only of them in ivhofe Power it was
to have receivd it-, and not of fuch
who are invincibly ignorantj either
for want of Capacity, "John 9. 4 1. or
of the means ofKnowledge, 'John 15,.
22. But for a Man who has both
the Capacity and Means of Know-
ledge, thro' Negligence to continue.
in Ignorance of God's Will, my Rea-
fon tells me is a very great Sin; he-
fides all thofe Places of Scripture
which do require us diligently to-feek.
after Knowledge..

IV. That there is a God, is fuffi;.
ciently to be prov'd' from our own
Reafon and' Obfervation: Buu'fully-
te comJ»-e}jend his Nature, or declare^

in all Points what he is, is l>y all J

allow' d to be impojjible to us. {, I

V. That God never had a Begln^
ning I think I have fufficiently con-
cluded (Parti. §6.) And if the
Holy Scripture had not told inc,
that he is from Everlafting to Evsr-
lalting, yet my own Reaion would
have inferred that be is fuhjecf to no
t)ecay y nor ever fjall have an End-
ing,

VI. The Nature of every material
Being fecms neceiliirily to imply a
Poflibllityofhavlng its Parts disioin'd,
and feparated one from another; and
confequenily, of being diHolv'd and
dcftroy'd: And therefore I conclude,
that the eternal God does not cotifji
of Matter; and that Being which is
intelligent, and does not conhft of
any material Parts, I call a Spirit;
And this is what I mean, when I fay
that God is a Spirit. As for thofe
Expreflions, the Eyes of the Lord,
the Arm of the Lord^ and fuch like,
which do occur foraetiraes in Scri-
pture,

Part II. Rcrfirfon^ TOr

pture, and feem to imply Bodily
rarts, it is manifeflly obvious, that
they muft be purely metaphorical.

VII. Our Experience does fufiki-
ently teftify, that whatfoever is vi-
fible to us is ever Material. Since
therefore God docs not confift of Mat-
ter, I conclude, that he is invifible
to mortal Eyes , as the Scripture po-
iitively declares him to be. And all
thofe Texts which feem to fay, that
he has been (ttn by Man, I think
muft of neccflity be interpreted fome
otJier way, viz. either, i. Of an
Angel appearing in a glorious and
majeftick manner: Or, 2. Of the
eternal Son of God afluming a Bo-
dily Appearance, as after he took cur
Nature upon him: Or, 3. Of fome
vifible and extraordinary Signs and
Tokens, that the invifible God was
there prefent in an extraordinary man-
ner: Or, 4. Of thofe myftical.and hie-
roglyphical Reprefentations which
God has fometimes been pleas'd to
make of himfelf , not to the Senfes ,

E 6 but

1 02 a fSentlcman'sf Part ii

but to the Imagination and Under-
Itanding of his Prophets, in their ex-
tatick Dreams and Vifions.

VIII. Amongft all thofe things
which I can conceive poflible to be
done, /. f.to imply no Contradiction, I
can find nothing which to me appears
moredifficult, than whatGodhasal-
ready done in the Scruifture of the
Univerfe; And therefore I conclude,,
that God can do whatfoever in its
felf is poffible to be done, which is
what 1 mean when I fay , that he is
Almighty : Nor is there any one, fure,
who will venture to fay, that God
can do fuch things as imply a Contra-
diaion, either in themfelves, or ta
his own Nature and Attributes.

IX. That God, who made all
things, fhould be ignorant of any
thing, appears to me moll abfurd to
imagine. But when X fay, that God
7> Omnifciefit; if there is any thing,
the Knowledge of which would man i-
feftly imply a Contradiction, it could
furely be no greater Irreverence to

Part H. EeKfffon, loj

lay, that God could not know, than
that he could not do fuch a thing.
But whether the Knowledge of a fu-
ture Contingent would imply a Coa-
tradidtion or not , is a very abitrule
and metaphyCcal Difputej and ex-
cept the contrary can very clearly be
made appear^ I know not how to
imagine, that God is, or can be, ig-
norant of any thing paft, prelent, or
to come, however Contingent.

X. If God were or could be con-
fin'dto, orcircumfcrib'din , any de-
terminate Space or Place, it would be
hard to conceive that his Knowledge
and Power fliould be inijnlte, and ex-
tend to all Places. But I cannot fup-
pofe God to be prefent in all Places,
after the iame manner as the Air is
ewcry where prefent throughout its
Region, or the L^ht throughout its
Hemifphere, for that would imply
local Extenfion; and confequently,
that he were a material Being, con--
Irary to what I have faid, § 6.
IButthatGod ciin in an inftant exert
his

104 a ^ntlCnWX^S Part IL

his Power in any, or all Places, when-
ever he pleafes, {as the Soul can on
a fudden move the extremeft Joint
of the Body) 19, I think, an evident
Coniequence of his Omnipotence;
and that .manner of ExiJflcnce where-
by he is aHc to do this, I call Omni-
prefencer, and this is all that'! am
able to conceive, when I fay, that
God is every where prefenf.

XL That God is moji wife^ that is
to fay, moft perfeftly knows what i&
always iitteft and beft to be done,
and which is the propereft way to
bring what he pleafes to pafs, is an
evident Confequence from his Om-
nifcience," or rather indeed a Branch
of it.

XII. From Gk)d's Wifdom it ne-
cefTarily follows, that his Coiinjel is
micbang^able. For he who alters or
repents of any thing, which he has
once pofitively determined, plainly
fliews his Forefight to be imperfeft,
and his Wifdom defedive. When
therefore we meet with fomc Paflages

in Scripture, which feem to fuggeft
that God has decreed one thing, and
yet afterwards done another; wc inufl
of nece(?ity underftand . fuch Decrees
to halv€ been ftot abfolute, but merely .
condition&l (a Condition being in ma-
ny Cafes^imply^d and fnppcs'd, where
it isVnOt in Words txprefs'd.) And
when he is faid to have repented of
fome things which he has-done, or
to have been gricv'd thereat, we mufl
needs interpret fuch places in anieta- ~
phorical Senfe , with an Allufion to
thofe Motions and Paflions in Man-
kind; juft as Hands, Arms, Eyes, &c,
are on the fame account fometimes
afcrib'd unto him, tho' really he has
no* fuch Members, no more than
he has the Paflions which belong to.
Men.

XIII. I do mojt evidently find in
my felf a Power to chufeat all times
what I pleafe, and to determine my
own Adtions as I will my felf: And
this I look upon to be a greater Per-
fedtion in me than if I were abfo-

lutely

1 06 a ©eittlctnati'tf Part ir. ■

folutely necefTitated and determin'd
by fomewhat without my felf, in
every thing which I iliould do. Since
therefore I derive this Perfeftion ori-
ginally from God, who is the Con- '
triver and Author ofmy Being ('P^ar? I.
§ 7.) I cannot but afcribe the fame
in the higheft degree to him, who
niuft be the Fountain of all Perfec-
tion. And therefore I moft readily
believe, that God is a free Agent;
and worketh all things after the
Counfel of his own Will.

XIV. How Jurtice, in a ftrift
Senfe, is to be afcrib'd unto God, who
owes nothing to any one , and has a
fupreme and moft: ablblute Dominion
over all things, as having made them
purely at the Motion of his own
Will, I look upon to be a nice and
ufelefsDifquifition : Biitthecommon
Rules of JulUce, which Men are
obliged to obferve one to another, to
me do appear to be fo very reafona-
ble, that I cannot apprehend why any
one of Knowledge and Undei fl:anding
fliould.

Part II. EcUfffOlt* 107

fhould ever vary from them, except
thereby he might propofe either to
advancehis Intereft, compafs his Plea-
fure, or wreak hisMalice; neitherof
which I can imagine to have any Place
i n God. I therefore conclude , that
God is "J lift i even according to the
common Ru les of Juftice and Equity,
as far as they can be applied to him.

XV. Veracity to me appears to be
no lefs agreeable to Reafon than Ju-
ftice, if it be not rather a Part of it:
And fince I am able to imagine no Jha-
dow of a Reafon why God fhould de-
clare any thing which were falfe; I
cannot but believe that he is moft true
in all that he fays.

XVI. That God fliould hate thofe
Creatures whicli he has made (except
they by their evil Actions and Difobe-
dience do deferve it ) is not to be con-
ceived: And as he who loves another
is always ready to pardon his Faults
(efpecially if they have any way pro-
ceeded only from Frailty and Infirmi-
ty) upon his true and fincere Repen-
tance}^

tX58 a ^tttfemmt'g Part ir.

tancej' fo if the Perfon beloved con-
tinues obftinate or incorrigible in his
TranfgrefSons, he, with all the Rea-
fon that can be, forfeits that Love
which he once enjoyed, and juftly
incurs fuch Penalty as may be fuitable
unto the Obligations which he has
broken, and the Quality of the Per-
fon he has oiFended. I therefore con-
clode, That God has originally a Love
for all Mankind^ and that he ivill be
always merciful untofucb Sinners as
are truly penitent -, but firiBand fe*
vere in the Punijhment of thofe who
go on in the Breach of bis Laws witb'^ -
out J^epentance.

XVII. Nor are thofe Calamities:'
<chich Jo often follow us in this Lifc^
or God\s vifiting the Sins of the Fa^
thers upon the Children (which can
be underftood only of temporal Af-^
flidlions,) or his piinijhing the Wicked
ivitb extream and everlajiing Mife," ■
rv, any manner of Derogation y either'
to bis ytifticCy or bis Love and Mercy
t<nvards.Mankindy fince temporal Af:^

flitftions

Fart IT. JSitU^On: rag

ilidlions may well be looked on as* the
EfFecSs of his Love, as being dcfign--
ed .to wean and purge us from the^
Love and Filth of ti^is World, and to
make us more fit for Heaven; and'
eternal Damnation (of which we have
fair waraing given us, and may there-
fore avoid it i£ we pleafe) is as little
as can be threatened (and often is but
too little) to keep us back from all
manner of Sin and Wickednefsv

XVIIL That fome fort of Adrons
are eternally and eflentially good, that
is to fay, to be approved of by every
impartial rational Being (e.g. to love
him from whom we derive our Ex-
iftence, to perform our Promife, and
fuch like) and that the contrary A6ti-
ons hereunto arc therefore eflentially
and eternally evil, is to me from hence
fufficiently evinced, becaufc that if all
Beings, which are endowed with Rca-
fon and Underftanding , fhould uni-
verfally fet themfclves to do thofe
things which now are accounted evil,
and to omit thofe things which now

are.

i '

^■are efteemed good; the ConfequenC*
H of this muft neceffarily be univerfaf
H'Confuiion and Mifery. Now, tha^
H God loves and approves of all Adtion*
y that are good, does evidently appear/
becaufe fuch Actions do tend to the
general Happinefs of his Creatures,
whom he loves, (§ i6.) and for the
contrary Reafon it will follow, tha^
he hates and abhors all Anions thai?
are evil. And this is what I meai^f
when I fay. That Goii is moft Holy. '
XIX. AUp offible Excellency of^i
Perfedtion that I can conceive, is reJ
ducible unto thefe five Heads, viz.^
I. Perfedtion of Being , which con-'
fifls in perpetual Duration, without
any decay or Infirmity. 2. Perfecti-
on of Underftanding, which confifts
in fiich Knowledge and Wifdom as t!
free from all Miftake or Ignoran<
3. Perfeftionof the Will, whichconJ
fifts in a free liberty to chufe or 1
fiife without any Conftraint, or fai
Necefiity. 4. Perfedlion of Power,
which confilis in an Ability to do eve-
ry

ReliBffatt. Ill

ry thing. And 5. Moral Pcrfeilion,
which confifts in an inflexible Refo-
lution always to do and encourage
that which is morally good, and to
avoid and difcourage whatfoever is
morallyevil. Now, fince all thefe Pcr-
feftions are in God in the moftabfo-
lute manner; as I think I have (hewn
in the foregoing Paragraphs, from
hence it will follow, That God is
moft abfolutely perfeB.

XX. And fince he who is abfo-
lutely perfefl can ftand in need of
nothing; it muftalfo follow, that God
ismoJiperfe6ily happy in Himjelf.

XXI. As my Reafon does evident-
ly demonftrate unto me the Being of
a God, fo does it not in the leaft I'ug-
geft to me any Argument to conclude,
that there is any more but One God:
And it is abfurd and unreafonabic to
multiply Beings without any Ground
or Reafon for it.

XXII. That there Is a real, and not
only a nominal Diftindtion between
the Father, the Son, and the Holy

Ghoft

j,i2 9<$ataemair0 Part%^

Ghoft or- Spirit; that they are fre-
quently fpoke^a of In tlie Holy Scrip-
tures in luch Terms as we ordinarily
ufe when we fpeak of Three Perfons
(aliho'fo(iietimestliisExpreflion,Ho^
)y Ghqft, |0r Holy Spirit, may be put
to fignifie not To much the Perfon, as
the Power, EffeiS, or Energy of
God's Spirit;) that altho' the Son be
often fpoken of as really and truly a
Man, yet many things are faid of
bim, wliich cannot agree to a mere
Man, or to any created Being what-*
foever J and that there are fuch things
alfo fpoken of the Holy Ghoft, as can-
;iot be accommodated unto a Crea-
ture: Moreover, that the Son derives
his Being from, and always depends
upon the Father, as the Holy Ghoft
does, from, and upon the Father and
the Son: All thefe things, I fay, in
my Opinion, are not to be denied by
any one who will but interpret the
Holy Scriptures according to the ordi-
nary Senfe and Signification of the
Words thereof, and not according to
his

^m nary S
■ Words

Partll. RcIfgiOtT, 113

his own Prejudices or preconceived
Opinions. Andaltho' the Socimaus do
clearly enough expound fome of thofe
Texts of Scripture, which, >vith more
Zeal than Reafqn, are fometiraes ur-
ged againft them.; yer, as to the prini-
cipal Paflages, \vhich are alledged to
prove what I have now aflerted, I
think their interpretation of them not
only to be harfti and ftrained (whick
in a manner is ackncnji'ledged even by
their own acute and brief Hiftoriai\,
in the laft Paragraph .of his fecond
Letter) but alfo, many times, to be
utterly irreconcileableuntothe.Words
and Context. And now (to explain
thofe Conceptions whidh arife in tny
Mind upon the Confideration of the
'Texts here hinted at, as Well as, in a
Matter fo abftruJe and remote frbiji
my Senfes, I am able) fince I cannot
■find a more proper Term to exprefs
theDiftinftionoftbei^iaMer, 5(S«,and
Holy Ghojihy, 1 call them three Per-
fons; and, not knowing what other
Title to give a Divine Perfon who is

^B < H a eentumtin'& Part ii.

^^P no Creature, / call each Per/on God:
^H SuXl givetbe'T'itleQf Godinamore
^^ft tmpiMtical manner unto the Father
^^B iitfir v;r/0 the Son or Holy Gbojl^ be*
^^K caulc the Father depends on none, but
^^* Aey do depend on him: And, fince
bodi my Reafon and the Holy Scrip-
tures do teach me to own no more
flianOneGod, I am of neceflity com-
pelled to fay, that thefe Three are fa
united together , (tho' in fuch a maii-
|. jier as is above my UnderflandJng) as
to be but One God. And altho' itar-
I gues a great deal of Imperfeftion in
humane Speecli, that, for want of
other fit and proper Terras, we are
forced to give the fame Appellation to
each Perfon fingly, and to the Thre^
conjointly ; yet this does not imply-
any manner of Contradiilion, asfome
do objeift; becaufe, when we apply
the Word God to one fingle Perfon, it
has not the fame exa£i and adequate
Signification, aswhen we afcribe it un-
to the Three Perfons conjointly ( for
that would imply that each fingle Per-
fon

PartIL Eelf Blotto 115

fon were, at the fame time, the Three
Perfons; and fo confound that Di-
ftinftion which the Holy Scriptures
do fo often and apparently make be-
tween them:) And this analogical
Difference, in the lignification of the
Word God, will eafily folve moft of
thofe Objedions which the Socinians
do bring againft the Doftrine of the
Trinity. And becaufe I know no
better Word to exprefs that Unity
which I apprehend to be between the
^hree Perfons -, I therefore fay, that
they are One in EJfence or Subftance*
por Unity of Concord or Confent a-
lone does not feem enough to me to
denominate them to be One God. And
becaufe I find that the Son is /aid to be
begotten, . and the Holy Ghoji to pro-
ceed, or be fent or emitted ^ I there-
fore make ufe of thefe Terms, with-
out pretending to affign the difference
between Generation and Proceflion :
And altho' the Son and f he Holy Ghoji,
being each of them God, are, and
muft needs be, of the fame Nature,

F and

1 16 a®entlenwn'0 Panw^

and, upon that account, equa/ with
the Father ; yet it is manifeft that
this Equality muft be underftood with
an Allowance for the abfolute Inde-
pendence of the Father, and the De-
pendence of the Son and Holy Ghoil
upon Him.

XXIIL All the Objedlions that I
can remember to be made againft tbe
Dodrine of the Trinity thus dated, I
think, are eafie enough to be folved
by what 1 have now faid, excepting
Two, which muft be particularly an-
fwered. The firft is taken from John
10. 33, Cr. Buttho'our Saviour did
not here aflert his Divinity, when
there feemed to be occalion for it,
yet it will not follow, that therefore
he is not God; Efpecially if we con-
fider, tliat it was not always hisCu-
liom to give fiill and compleat An-
fwers unto fuch captious Queftions
and Objections as were put to him:
But fometim'es he contented himfelf
only with (hewing the Ujireafonable-
nefs of thofe that propofed them j (rf
whi ch ^

ffPa

ders

'art II. Ueft'cffom "7

which we have one Inftance Mat. 2 r.
23, iiff. and another yo/j« 8. 3, &c,
and, as fome think, another, Mat. 22.
17, 6fc. And we may as well con-
clude, that he had no Authority for
what he did, bccaufe he did not de-
clare it when the Chief Prielts and El-
ders qtifftioned it, Mat. 21. 23. as
ly his Divinity, becaufe he did not
relly maintain it, when on that
account he was charged with Blafplie-
my. The other Objedion is drawn
from Mar. 13. 32, But to it I anfwer.
That our Saviour's Defign, in that
Place, beingonly to reprefent the Day
tlicre fpoken of, as a Secret not to be
made known unto Men until it fhould
come upon them ; that they might al-
. ways ftand upon their Guard, watch
" prepare for it: Let but the Word
mvw be taken to fignifie maAe known
(which fully anfwers the Delign of
the Place, and, as it is evident, St,
Paui ufes the lame Word, 1 Cor. 2.
z. I determined, fays he, not to kno'a^
that is, not to make known or teach,
F 2 any

1 1 8 a Sentient an'sf Pan ii.

any thing among yoUyfave]t{us Chrift,
and him crucified: And then the moft
natural Paraphrafe of thatPlace will be
this, But that Day and Hour there is
no one who Jhall or can make known
unto you \ no not the Angeh which art
in lieaven ; (who may be fuppofed to
be ignorant of it themfclves) nor even
the Son himfelf (who altho' he know^
eth all things, John. 21. 17. yet can
do nothing of himfelf y but what be
feeth the Father do, John 5. 19. And
who fpeaketh not of himfelf, but the
Father which fent him gave him com-
mandment what he jhould fay, John
12. 49.) But the Father only fh all in
his own time, make it known by brings
ing it to pafs. And this Expofition of
this Place of Scripture (which is the
only Text that feems to prefs very
hard upon us in this Controverfy) I
am fure is much more eafy and na-
tural, than many of thofe Interpreta-
tions which the Socinians do advance,
of the^ principal Paflages which we
urge aganift them. But if any one

fhall

Part 11. Eeliffton^ ii9

fhall tell me, that this whole Matter
concerning the Trinity, is very ob-
fcure and difficult to be apprehended;
and therefore that it is unreafonable
to require the explicit Belief of fuch
Doflrine, as neceflary either to Salva-
tion or Church-communion : As to the
Obfcurity, it is not to be expedled
that it fliould be otherwife, fince, in
this Life, we know^ but in party and
prophejie in part ^ andy^^ but through
a Glafs darkly^ or in a Riddlt\ as the
Margin has it Word for Word from
the Original, i Cor. 13. 9, 12. As
to Church-communion, I fhall fpeak
of it hereafter in its proper Place:
And as touching Solvation, I refer my
Reader to what 1 have faid, § 3. and
Parti. § 14, and § 26.

XXIV. Either "the Matter of this
vifible World did from all Eternity
co-exift together with God, or elfe it
was produced from Nothing by him^
there being no Third Way to be af-
figned: Now, both thefe Ways be-
ing above, tho* neithgr of them coi>- '

F 3 \x^x^

120 a ©entJeman'tf Partii.

trary to my Reafon ; my Reaibn a-
lone can never folidly determine
which of them is the right. But the
latter of thefe making moft, in my O-
pinion, for the Honour of Gk)d (of
whon>,as being the moft perfeiS Being,
I think I ought to entertain the moft
glorious Thoughts that poflibly I can^
and the Holy Scriptures fo often af-
fcribing Eternity without Beginning
unto God, in an emphatical manner,
as his alone peculiar Attribute, I am
thereby brought to believe, that the
Matter of this World is not eternal,
but was at jirji created by God from
Nothing \ and confequently , that
God can again annihilate it^ or any
Fart of ity if it Ihould fo pleafe him.
XXV. That God did contrive^
frame^ and fajbion this World and
every Part of it, and alfo that he Jlill
preferves and governs it by bis Pro--
videncCj I have formerly concluded.
Part I. § 7. and § 10. And tho' every
ignorant Perfon is not able to dive in-
to, and fathom the Counfels of a great

and

Partn. Eeiiffiom 121

and Sovereign Prince ; yet this is no
Argument that he does not manage
and rule his Dominions with due Care
andWifdom: Nor could the Making,
nor can the Government of the World
be any manner of Trouble to God (as
the Epicureans objected) finCe he is
• abfolutely Omnipotent, and needs no
more but to fpeak the Word and the
thing is done.

XX VI. It is very evident, that the
Heathen World it felf was generally
and ftrongly addifted to the Belief of
certain Beings (fome good and fome
evil) fuperiour in Nature to Man, but
fiibjefl: to, and Minifters of the Will
and Pleafure of the fupreme God. But
the Holy Scriptures do give us a more
foil and perfed: Account of this Mat-
ter, viz. that God created certain Spi^
ritual Beings^ called Angeh'y that is
to fay, Meflengexs, as being fent forth
by him to execute his Will upon all
Occafions that he thinks fit, and par-
ticularly to minifter for them who
fhall be Heirs of Salvation (not that

F 4 God

122 3 ©etttlcman'jS Part ii

God bias any need of their Affiftance
or Miniftry, any more than he has of
the Worfhip and Service of Man ; but
only thought fit to create them of his
own good Will and Pleafure; and
probably that they, as well as Man,
might te Objefts for him to exercife -
his Goodnefs and Beneficence upon.)
But whether every particular Perfon,
State, and Kingdom have their pro-
per Guardian Angels appointed them
by God, is not, as I can find upon
any fure Grounds to be determined.
But we are farther informed, that of-
thefe Angels fomejinnedy and therefore
kept not their firji Eftate^ but were
caft down into Hell, and delivered
into Chains of Darknefs, to be refcr-
ved unto Judgment, the Chiefs or
Prince of whom is called the Devily
die great Dragon, the old Serpent, and
Satan, and is, together with his An-
gels, permitted by God to range to
and fro in the Earthy to tempt even
the Godly y but to prevail and work in
the Children of Difobedience.

XXVII. That

Part II. Eeliffiom 123

XXVII. That an eternal Succeflioa
of Men, or any other Beings, without
a Beginning, is abfolutcly impoffible,
I have, I think, with Reafon, alrea-
dy laid. Part. I. § 6. That Man at
firft was not fafhioned by any blind
and undefign'd Chance, is to me very
evident, as well from the wonderful
Frame of his Mind, as from the great
Variety, Regularity, and Ufefuhieis
of all the Parts of his Body, and par-
ticularly his Organs of Senfation :
And that he did not at firft fpring up
out of the Earth by any Force of
Nature, diftindt from the Power of
God, I think, needs no Proof, becauie
the contrary Suppofition is not only
without any Ground of Evidence, but
aifo liable to fo many monftrous Im-
probabilities as do render it highly ex-
travagant to imagine. I therefore muft
conclude, That (at the leaft) the firft
Male and Female of Mankind were
immediately framed and faftncned by
God: and that all the refl of them
%'ere and are derived from thofe two

F 5 by

124 ^etmmm^^ p»tiL

By the loay af natural Geruration
(Cbrijl Jijus excepted, who, tho*
born of a Woman, was not begotten
of a Man) is the plain Voice of the
Holy Scripture.

XXVIIL That Man, tho* madea
little lower than the Angels^ is yet by
Nature far more excellent than any
other living Creature, is fuffidendy
apparent. The Holy Scripture tdls
us, that God made Man after his own
Image: But this Expreflion cannot be
underftood with refpc<ft to the Shape
and Structure of the Human Body
(God being both incorporeal and in-
vifible) but is, as I apprehend it, to
be interpreted altogether with relati(Mi
to thofe Faculties which are implanted
in the Mind of Man, and that inter-
nal Uprightnefs in which he was at
firft created; which do carry in them
an evident Similitude and Analogy un-
to fome of thofe Attributes and Per-
fcdions which are in God himfelf.
That the Body of Man is made origin
naliy of the Earthy by which it is

nourifhed^

Part II. Eeliffion* 125

nourifhed, anil into which it is again
rcfolved, is obvious to be colledted
from Reafon: And if I had never
been told, that God breathed into his
Noftrili the Breath of Life, whereby
he became a H-ving Soul, yet thofe
Powers and Faculties which I find in
my felf, of Thinking, Judging, Draw-
ing Confequences (and thofe fome-
times in a very long Train) rcflcfting
back upon my own Thoughts, and
determining my own Atflions as I
pleafe, together with that inward Sa-
tisfa<flion which I reap from doing
what is morally good, tho' naturally,
and to my Body painful anduneaiie;
and the Trouble which I find npon
the doing of any thing whicli is mo-
rally evil, tho' otherwife never fo
pleafantanddclighcful,wouId I think,
have fufficiently taughc and afiured
me,lhat there is aPrinciple within me,
which, tho' united to ray Body (;ind
thereby affedted with its Delights or
Pains) yet is really diftindt from ic,
and. of a difierent Nature and more
E 6 noble

I
I

1 26 a ^entleman'js Part ii.

^oble Original, which I call my SouL
XXIX. That God, who has origi-
nally a Love for all Mankind, § 1 6.
Ihould have created any Man with an
Intent to make him eternally and una-
voidably miferable, is to me a Con-
tradidtion : And fince, on the contra-
ry, he has naturally implanted in eve-
ry Man a vehement and unextin-
guifhable defire of being Happy> and
of always remaining fo, I cannot but
conclude, that God intended Man at
hisjirji Creation unto eternal Happi^
nefs. For that he fliould implant the
Seed and Principle of fucha Defire in
us all, whichj never fails to ipring
forth and fhew it felf in every Man
who comes to Years of Knowledge;
and this to be only a Torment to us,
without any poflibility either of fup-
pfefling or fatisfying it ; is, I think,
not to be conceived, except we fliould
fuppofe that at the firfl he made us to
be Objects, not of hi& Love, but Ha-
tred.

XXX. As

Part II. RcIfetfOtt^ 117

XXX. As even by the Ruins of a
noble Structure we may be able to
give a Guefshow goodly the Building
was at its firft Ereftion \ fo when I at
prefentconfider how diftorted the Na-
ture of Man is (his Lofts and Paflions
always ftriigling with, and often get-
ting the Vidory over his Realbn,
which evidently was defigned for the
fuperiour Faculty) my own Under-
ftanding alone methinks fuggefts to
me, that Man was atjirji created in a
more perfeB and upright State and
Condition than what he is in at pre--
fent : But how our Nature was fo far
pervertedy as that all our Realbn and
Endeavours cannot again reduce it to
that firm and perfed: Regularity, in
which we are fenfible it ought to be,
and therefore have caufe to believe,
that it was at firft framed by God, is
what of our felves we never could
have cpllefted from any Suggeftions
of our own Underftanding.

XXXI. Whether the fecond and
third Chapters of the Book of Gemjis

are

I2S 9 iSenHeman*^ Partii.

are all to be underftood literally, or
whether an allegorical Interpretation
is in fomepartstobeadmitted,! think
my felf not much concerned to debate.
But, which way foever we take, the
plain Refult will be, that whereas God
placed our firft Parents at their Crea-
tion, in a State both of Innocency and
Happinefs; they, by tranfgreffing his
Law, and thereby incurring his Dif-
pleafure fell both from the one and
the other. Now, that they by their
Sin, might deprave their own Na-
tures, and vitiate their Conftitutions,
is no way irrational to fuppofe : Aad
that from the depraved Nature andvi-
tiated Conftitution of Parents, divers
inconveniencies may be entailed upcMi
their Pofterity (who derive not only
their bodilyTemper and Complexion,
but frequently a)fo their Paffions and
Inclinations from thofe of their Pa-
rents) is what common Experience
does daily teflifie. When therefore the
Holy Scripture ajigns the Sin of ou/r^
^r/i Parents^ as the Caufe of the Cefj^
rupti^

^ Holy Sc
^^r/Pa

Partll. ECIf0iom 129-

ruption of the Nature of Mankind^ I
fee nothing therein which is not very
reafonable to be allowed.

XXXII. He who grants a Favour to
another, barely, and only of his own
free Will and Pleafure, may, without
any violation of Juftice, whenever he
pleafes, withdraw that, which he is
under no Obligation to continue any
longer than he thinks fit, Nor is it
any way to be reckoned as unmerci-
ful or cruel, to ceafe the Continuance
of a purely voluntary Kindnefs, if the
floppingof it doesnot render the Per-
fon adtually miferable, without any
Fault committed by him. If there-
fore God had thought fit, even for no
other Reafon but his own Pleafure, to
divert the ftream of hisKindnefsfrom
^Jiian; and that aliho he had continu-
^Bjd in a State of Innocency, provided
^He had not put him into a ilate of
^Unavoidable Mifery, wlio could have
any juft reafon to complain, or find
fault with him for doing what he
fliould pleafe with his own? Much
mors

i^o a ^eittleman'iaf Part ii.

more then will it follow that. If upon
the occafion of our firft Parents Tran-
greffion, and tlie Corruption of our
Nature, which thereupon enfucd, God
had refolved to cut us all for ever off
from the inheritance of thofe Bleflings
to which Man was defigned at his firft
Creation, but now rendred naturally
unfit for, by this original pollution;
even in this there had l)een nothing
contrary to the flridt Rules of Juftice
or Mercy, efpecially if we confider,
that all the World have ever thought
it reafonable that in fome cafes, Chil-
dren fliould, on account of their Pa-
rents Faults, lofe fome Benefits andAd-
vantages which otherwife they would
have enjoyed. But adually to inflift
a pofitive Punifhment upon any one ^
for a Fault which he never commit-
ted, nor any way voluntarily concur-
red to, nor was at all capable of hin-
dering in him who committed it, be-
ing fo diredtly contrary, not only un-
to Mercy, but alfo to the common
Rules of Juftice; I cannot but con-
clude,

Part II. EellfffOtt^ 131

elude; that tho the original Corrupti^
on of our Nature may be reckoned as
a jujl Occajiony why God mighty if he
had pleafed, ha^e excluded us all for
ever from the foys of Heaven \ yet
that alone is not to be a/figned as a
Caufe why he will doom any Man to
the T'orments of Hell^ who does not
otherwife deferve it by his own adu*
al Sins and Tranfgreflions.

XXXIIL That by the Corraption
of our Nature we are all of us mightily
inclined to things that are evil and
immoral is moft evident from our
conftant Experience : But that we
have not thereby loft all Knowledge
and Power of doing that which is
good, I think is no lefs apparent from
the Writings and Examples of fo ma-
ny brave Heathens;' who having no
other divine Law but that which was
written in their Hearts by the Sug-
geftions of their natural Underftand-
ing, yet both taught and did fo many
of the things contained in the written
Li^yv of God. But curioufly to di-

ftinguiih

L IVO

1 3* 3 0t\\Xltmm'§ Part

ftinguifh and affign the Bounds bc-
tiveen Nature and Grace (which are
both the Gifts of God ; the one in an
ordinary, the other in an extraordina-
ry way) and to pretend to ihew how
farwemay goby the bareStrength of
Nature, and where it i^: that we jurt
ftand in need of fupernatural Affi-
ilance, I loolc upon to be a work of
very little Ufe or Benefit; but of ex-
traordinary Difficulty, and perhaps
impoflible for any but God himfelf,
to perform. Moreover how God will
deal with thofe who have no other
Guide to foUowbuttheLight of Na-
ture; how far he will punifh their
Sins, be merciful to their Ignorance
or Infirmities, or reward their Endea-
vours to do good, is a Secret of which
we are no way able to give any parti-
cular account. Bur it may fuffice us
to know that the Generation of Man-
kind, by reafon of the Corruption of
their Nature^ being apparently in a
•worfe condition in refpeSl of eternal
Salvation, than what they other-wife

voul4^

flfct:

n. ISitiieion* 133

loouU have been : God was pleafed to
determine that he •would not dealivitb
them according to that abfolute Sove~
reignty which he had over tbem^ nor
according to the firiB and rigorous
Rules e/'Juftice which might have
juilified the greateft Severities ; but ac-
cording to the Inclinations of his Mer-
cy and Loving kindnefs. Of which
way of GOD's proceeding with us,
I come now to give an Account.

XXXIV. That God might, if he
had pleafed, without the Violation of
any of his Attributes , have freely
forgiven all the Sins of Mankind, and
even reftored our Nature again to its
primitive Integrity and Uprightnefs»
ieems naturally to follow, both from
the Abfolutencfs of his Authotity,
and the Almightinefs of his Power:
And even the ftrldeft Juftice, tho' it
ftiUy allows, yet does not compel any
one to exadt a Debt where he is the
(Hily Creditor, or a Puniihment where
he is the only Parry injured or offen-
ded. But if God has thought p to
deal

134 3 ®cntlemait'0 PartiL

deal after another manner with us;
and rather offers to help our Infirmi-
ties y as Occajion requires^ than wholly
to repair our perverted Nature ; and
chufes to have an Expiation made
for our SinSy rather than to remit
them without any fuch Confiderati-^
on-, altho' his Will and Pleafure is
enough to filence all our Exceptions,
and juftify his Proceedings, yet may
there fome probable Confiderations
be urg'd in order to make us clearly
apprehend the Wifdom of God, in
the Fitnefs and Reafonablencfs of this
his Difpenfation : As namely, that
hereby we are or ought to be made-
more continually fenfible of our con-
ftand Dependence upon him, of his
great Mercy and Compaflion for us,
and his perfedt Hatred and Abhor-
rence of Sin.

XXXV. It cannot , I think , be
doubted, but that at the very time
of the Fall of Man, God, who is infi-
nitely Wife and Knowing, and there-
fore, ftands in need of no time to de-
liberate,

Part II. ' Eelifffom 13 s

liberate, had fully determin'd what
he would do in order to the Expiati-
on of our Sins, and the helping of
our corrupted Nature, fo as that we
might be again in fome Capacity of
recovering that Happinefs to which
we were at firft defign'd, § 29. And
that this Work of our Redemption
was to be performed by the Means
and Mediation of an extraordinary
Perfon, who was to be fent into the
World under the title of the Mef-
fiah, or the Chriji y is abundantly
evident both from the Old and New
Teftament5 efpecially if we com-
pare them and expound them one
by another. But it is certain that
Cbriji did not immediately come
into the World; nor was there any
one for fome Thoufands of Years
after the Fall, who fo much as pre-
tended to that Title or Office; whe-
ther it were that God thought it fit,
by fome previous Difpenfations, to
prepare the Minds of Men for the
Reception of fo extraordinary a Per-
fon,

136 9 i^EtttlCman'Si Partlffl

fon, or for what other reafon, I pre-
tend not to determine; bnt think my
felf oblig'd intirely to lubmit to the
Wifdom of God, who though' jit fo
to order it, that the Melliali fliould
notappearuntil thatFulnefs of Time
which he had appointed for it. In
the mean while , although the great
Light was not yet to come into the
World, yet God fuffer'd it not to be
wholly overfpread with Darknefs:
But befides the Light of the vifible
Creation , which declares the Glory
and eternal Power of God ; and be-
lides the natural Light which arifes
in every Man's Underftanding, where-
by they who have no other Law,
are a Law unto themfelves, unto
which their own Confcience is a
Witnefs beyond exception ; God was
pleas'd in a fupernatural way to re-
veal himfelf unto divers Perfons (to
the intent that they might teach the
Knowledge of him to others) as to
Enoch, Noahy Melcbizedeck, Job, and
probably to many more than we read
of.

Partn. JEUMffiaru 137

of, (amongfl whom, why Balaam
ihould not be reckon'd, I can fee no
reafon ; altho' Covetoufnefs and the
Hopes of worldly Advancement tem-
pted him to make but an ill ufe of the
good Gifts of God) and alfo to chufe
out unto himfelf a peculiar People,
namely, that oilfrael^ and to vonch-
fafe unto them a more than ordinary
Knowledge of Himfelf and his Laws,
by his Servants Mofes and the Pro-
phets: And laftly, by his Providence
to order the Matter fo, that the Wri-
tings of Mofes and the Prophets Ihould
many Years before Cbnji's coming,
be tranflated into the Greek Tongue,
which was then the moft univcrfal
Language, that by them all Nations
might have the more Inftrudion, and
fo be the better prepared to receiix
die Meffiah, whenever he fliould be
made known unto them. And for
this reafun alfo it feems to be, that
God fo long bt-fore the Mofaick Law,
ordain'd and appointed the facrificing
of Beaftsi whereby it became the
common

J
1

J 3 8 a ®eittlCmail'£f Part n™

common Practice of the Gentiles, as
well as Jews: Not that he had any
Efteem or Value for the Blood of Bulls
or of Goats; but only that by tliis
Praftice the Minds of Men might be
the more eaiily and readily difpos'd
to owe and rely upon that great Sa-
crifice which Chriji was one Day to
make of Himfelf for them.

XXX VI. There are feveral Pro-
phecies difpers'd up and down thro'
the Old Teflameut, , plainly dcfign'd
to foretel the .Coming of the Cbriji
or Mefliah, what fort of .Pcrfon he
fhoiild be,, and what he ihould do
and iiiffer: As that he {hould be the
Seed of the Woman, of the Progeny
oi Ab7-aha7t!, of the Family and Li-
neage of Dai'ld, born in Bethlehem,
and born of a Virgin : That he Ihould
come into the World about the time
that the Sceptre and the Law-giver,
that is to fiiy, the Force and Power of
civil Authority, fliould ceafe from the
Tribe of Judah, and lliould finiih
his Work in the Compafsbf the laft
feven

Part 11. KeHgiott. 139

feven Years of thofe four hundred
and ninety, which are pointed out by
the Prophet Daniel; that by many
he fhould be defpis'd and rejedled,
Ihould be a Man of Sorrows, and ac-
quainted with Griefs, be opprefs'd
and afflidled, yet bear it raoft: patient-
ly, and at laft be wounded and cut
off, not for himfelf, but for our
Tranfgreflions. And yet for all this
he is foretold to be a Perfon wonder-
ful, a Counfellor, the mighty God,
the Prince of peace, of the Increafe
of whofe Government there Should
- be no end, and unto whom the ga-
thering of the Nations fliould he.
Now, altho" there mayfome Diffi-
culties be ftarted, as to the Interpre-
tation of fome of thofe, and fuch like
Prophecies, which do occur in the
Old Tellament (which is no great
wonder, confidering how the Jews,
who are Enemies to Chriil:ianity,have
endeavour'd to obtcure and perplex
them) yet if we do confider tha*
there is evidently a fair, confonant
G . and

1
I

HP 3 tSeutleman's Part ii.

and reafonabic Application of all theJe
Fredidlions to be made unto "Jefm of
Nazarethj and that there is not, nor
ever was any other Peribn to whom
they could be apply'd, befides him-
felf; and fmce it is not polTible for
any one, but God, to foretel a tiling
with (o many Circumftances fo long
before it comes to pafs, I think I may
very well from hence conclude, not
only againil the y^^'j, who acknow-
ledge, but alfoagainfl all others, who
may perhaps at firft deny, the Au-
thority of the Old Teftament, that
Jefus of Nazareth is the Chrijl or
MeJJiab, whom God had promis'd to
lend into the World: And if to this
we add the Greatnefsof his Miracles,
and the tranfcendent Goodnefs of his
Dodtrine (of which fee Part I. § 19.)
I think the Argument will have Uic
force of a Demonftration.

XXXVII. In the holy Scriptures
I find fuch things fpoken of Chrifl as
do plainly (hew him to have been a
fue and real Manj in all things like

Partn, EeHBfoit. lit

unto us, Sin only excepted: Other
Expreflions alfo I find frequently ap-
ply 'd to him, which cannot poflibly
agree to any Man or created Being
whatfoever, but only unto God; as I
have already faJd, § 22. And altho'
there is a plain Diilin«5tion made be-
tween his divine and human Na-
ture, yet is he always fpoken of but
as one Perfon. Here then I know
not better how to exprefs my Senti-
ments, than by faying, that in the
one and fingle Perfon of Chrift, there
is a Conjundtion of botli the divine
and humane Nature, and confcquent-
ly, that Chriji is really and truly
hoth God and Man. And if the fame
Objeftion be made againfl this Do-
(Etrine as is againft that of the Tri-
nity» 'viz. that it is very obfcure and
difficult to be apprehended; I fhall
alio return the fame Anfwer, as I
have already done to that in tlie hit-
ter end of § 23 . to which 1 refer my
Reader.

G 2 XXXVIII.

J42 9 ^entleman'si Paniin

- XXXVIII. He who acknowledges
Cbrift to be God, to be lure will al-
low of his eternal Exigence , as to
his Divine Nature: And, as to what
toncerns his humane Nature; that
he was cQnceii}ed by the Power of
the Holy Ghoji, born of the Virgin
Mary; and that, after fome Years
ipent in preaching and doing Good,
he was, thro' the Mn I ice of the Jews,
and at their vehement Defire, con-
demn'd by Pilate the Roman Go-
vernour to be Crucified; which was
accordingly done, and a Spear thruft
into his Side; That being dead he
was buried-, and lay in the Sepulchre
unto the third Day-, upon which A^
rofefrom the Dead^ ««(^ after feveral
times converfing with his Difciples
for the Space of forty Days, that he
was vifibly taken up from them, and
received into Heaven unto infinite
and eternal Glory, where he is our per-
petual Mediator and Interceffor at
the T'hrone of God: All this,' I fay,
is fo evidently, and without Confro-

verl^_

Part II. Kcliffion. < 143

verfy teftify'd by his Difciples (whofc
Veracity I have aflerted. Part I. § j 9.)
and recorded in the Scriptures of the
New Teftainent (whofe Authority I
Imve proved, Pari I. § 23, &c.) that
no realbnable Man, I think, can now
deny, or fo much as doubt of any
Part of it: And altho' there are one
r. or two Paflages of Scripture, from
^ \^ence it is infer'd, that Chriji be-
-■ fond his Refurredtion A\AdeJcemiinto
Hfil, yet will I not venture, nor do
Iffiink it neceffary to determine whe-
ther by the Woi'd Hell is meant the
State of the Dead only, or the Place
of the Damned; or (if the latter Sig-
nification be to be chofeii) for what
End and Purpofe it was that he de-
fccnded thither. Only I conclude
certainly, that it was not to fuffer
any thing there; becaufe I do not
find the leaft Intimation throughout
the Scripture, of any Suffering of
Chriji, which he did or was to endure,
beyond the ihedding of his Blood, and
yielding up his Life upon the Crofs.
„ G 3 XKXVX..

344 3 Gentleman's Partil."

XXXIX. What God might have
done (had he fo pleas'd) without any
other Confideration, but only by vir-
tue of his own abfolute Authorityj
if he has rather chofen to do it for
the fake of 'Jffiti Chriji^ and in con-
fideration of that Obedience, which
he perform'd, and thofe Sufferings
which he underwent, who fhall dare
to find fault with him, or pretend to
be wifer than he ? Now that it i^ for
the fake o/'Chrift, and of his Obedi-
ence and Suff'eringi, that God vouch-
fafa to us {be Pardon of our Si>is, and
makes us the Offer ofeverlajling Hap-
pinejs, is fo plainly declared in many
Places of the Holy Scriptures, that
nothing can be more. And fince I
find God's fending of Chrijl to be
fet forth as an Inflance of his Love,
not to fume few particular Perfons
only, but even to the whole Worldi,^-
and fince Chrifi is faid to have dy'dkM
for all, and to have been a Propitia«»B
tion for the Sins of the World, with- '
out any Exception ; I cannot but con-
clude.

Partn. UfHfffOli; 145

elude, that all Men who ever were,
orare, orlliallbe, might have been,
or may be, the better for Chriji and
his Sufferings, if thro' their own dcr
fault they have not, or fhall not,
forfeit that Benefit which was defign'd
them. And as it is not difputed, but
that the ancient Patriarchs, who by
Faith forefaw the Coming of Cir//?,
had a Share in that Redemption which
he wrought, altho' they dy'd before
he came into the World; fo to me
it feems to iland with a great deal of
Reafon, that even thofe Perfons who
never heard any thing of Chrift, ma^
yet for his fake find Mercy from
God; becaufe God, who perfectly
knows the moft fccret Inclinations of
all Hearts, may clearly forefee that
if the Knowledge oi Chriji had been
propos'd and offer'd unto them, they
■would have own'd him, andXubmit-
ted unto his Gofpel; which, our Sa-
viour tells us was the very Cafe of
Tyre and Sidon ; and for which Rea-
fon he declares, that they fliould re-
- ' G 4 ceive

146 a iSeiitieman'fi Part it ■

ceive a milder Doom than Chorazin
and BethJ'aida in the Day of Judg-
ment, Mat. II. 21, 22. And how
far this may extend to all fuch as la-
bour under very ftrong Prejudices,
altho' not ftridtly invincible, I think
that God is the only proper Judge.

XL. Bat however God jnay think
fit do deal with thole, who are either
ignorant of, and flrongly prejudiced
againft, the Chrlftlan Religion; yet
the Manner of his proceeding with
true Believers is plainly enough de-
clar'd. All thofe who' receive and
own the Chriftian Faith, are not to
be look'd upon as fo many feparate
Perfonsjeach of them believing fuch
and fuch Dodlriness but are always
reprefented in Scripture as join'd to-
gether in one Society or Body, which
is call'd the Church, of which Chrifi
yefui is the Chief or Head ; and un-
der an Obligation to live in Commu-
nion and Fellow(hip one with another,
under thofe Laws and Conftitutions
which C6rj/? has given thcmj but

Part II. aRelifffoit. 147

not, that I can find in Scripture,
blig'd to join with, or fubmit to, any
one Perfon, as the Vicar of Chrift^
and the vifible Head of the Church
upon Earth. For if Chriji had ap-
pointed any fuch Perfon as his De-
puty upon Earth, he muft either have
declar'd a Matter of fuch Confequence
with great Plainnefs and Evidence,
or elfe it would be very hard to find
fault with any Man for being mtfta-
ken in it: Whereas the Arguments
which thofe of the Church of Rome
bring to prove, either that fuch a
Vicar there muft be, or that St. Pe-
ter the Apnftlewas the Man, or that
the Pope orBidiop oi Rome (and not
the Biihop of Antioch) is tlie Sue-
celfor of St. Peter, both 'in his Bi-
(hoprick and Authority, are all fo
weak and precarious, fo forc'd and
perplex'd, and fo fully confuted by
tlie Proteilant Divines, that nothing
in my Opinion, but Blindnefs of Un-
derftandiiig, or worldly Intereft, c'aA
prevail with the Members of tlijlt
G 5 Church,

■J48 a ^eutlcman'si Pactii. ^

Church, ftill to infifl upon them.
Now, that Cbriji injlituted but one
Churchy in which all true Believers
and good Livers, are for ever to be
compriz'd is very plain. And al-
tho' thro' the Miftakes and Perverfe-
nefs of Man, this Church is rent and
divided into oppofite and contending
Parts and Parties; yet this doth not
hinder but that according to its true
and primitive Conftitution, it is, or
ought to be one, (as a Kingdom or
Commonwealth, by iis Laws and
Confutations, is but one Society, al-
tho' there may ariie Faiftions and dif-
ferent Interefts in it) nor fhall any
Man be efteem'd as a Member of the
Church before God, who is not ready
^nd willing according to the beft of
his Power and Knowledge, to main-
tain the Unity of it, and that upon
thofe very Terms, and none other,
which Chriji has appointed, as near
as poflibly he can find and apprehend
them. Moreover, that all the Laws
and Conftitutions on which Chriji has
founded

Part 11. RCligfOt!* 149

founded the Church, and by which
he would have it regulated, are exact-
ly agreeable unto the Rules of found
Morality, and the Will of God, can-
not be fo much as doubted; and
therefore it is truly faid, that the
Church is holy, altho' every particular
Member thereof has both his Frail-
ties and his Sins ; which yet he muft
repent of, and fo become Holy as the
Church is Holy, or elfe he violates
one of the main and fundamental
Laws, and fo becomes as it were an
Out-law of the Church, and forfeits ,
his part in all the Privileges that be-
long unto that Society. And where-
as, before the Coming of Chrift, the
People of Jfrael did enjoy more of
the Favour of God, and had greater
Privileges and Advantages, on the
'icore of their being God's chofen and
Peculiar People, than any, or all other
Nations of the Weld; the Gofpel
of Chrift, on the contrary, now looks
'titiori all as equally entitled unto
'Cod^S Favour (and the Advantages
G 6 v)nswi^

n^o a (Seiitleman's Part ii.

'hereon depending) who take care du-
ly to qualify themfelves for it. So
that whereas formerly the Church
(that is, the diofen People of God)
might have been faid to be particu-
lar, as being in a manner limited to
one Nation or People ; now, on the
contrary, it is Catholick, that is to
fiy, univerfal, as being no way con-
fin'd to one Place or Nation; all Peo-
ple being equally chofen by God in
Cbriji, who will receive and liveac- J
cording to the Gofpel, J

XLT. In thofe feveral Revelations
v/hich God was pleafed to make of
himfelf after the Fall of Man, unto
Afiam, to Abraham, and to the Peo-
■jjle of IJ'rael, there was fliU a plain
Animation given them, that in the
''time to come there rtiould an ex-
%"aordinary Perfon arife in the World,
who ftiould yet more clearly make
known the Will of God to Mankind.
But when Chrifl, who was That Per-
fon, did accordingly come, and fenji
his Apoftles to preach the Gofpel't^

Partll. EcIfeiOU. 15 X

ver all the Earth; he neither fuggeft-
ed to them, nor they unto the World,
that any other Revelation was ever af-
ter to be expected ; but always gave
them to underfland, tkat God had in
the Gofpelcompleated and finiflied all
that declaration which he intended to
make of Himfelf, or his Will, unto
Mankind, untilthegeneral Judgment
and Diflblution of the World. If
therefore the holy Scripture had given
me no manner of aflurance of the per-
petuity of the Church; my GwnRea-
fon would have been enough to make
me conclude, that God in his Provi-
dence will fo order the matter, as that
theChriJiian Religion, being the only
known and ordinary means of eternal
Salvation, fiall never be wholly extin-
guified while the World lafts, fo as
.10 ftand in need of any new Revela-
tion to revive and reftore it. ^ut that
there fliall always be a certain Com-
pany of Men, evidently confpicuous
to the World, teaching and profefling
■the true Chriftian Jlehgion, without
any

152 9 ^emicman'0 PartiiP

any Error or Corruption in Dodlrjne
or Worfhip, is what I can no where
find promiled or foretold, cither by
Chriji or any of his Apoftles. On
the contrary, there are feveral Paffa-
ges in the NewTeftament, which do
plainly feem to foretel, that, in pro-
cefs of time, moft pernicious Do-
dtrines and Praftices Ihould prevail
and take place, even amongft the ge-
nerality of thofe who (hould profefs
themfelves to be Difciples of Chrift.
And whofoever fhall but lightly com-
pare the ftare of Chriftianity for feve-
ral Centuries before the Reformation,
with that Draught of it which is left
us by Chcift and his Apoftles in the
Holy Scriptures, muft, if he be im-
partial, 1 think, be fully convinced of
the truth of thofe Prediftions.

XLII. Whether orno Goj^has, or
docs a^ any time communicate or be-
ftow any extraordinary Grace or Af-
fiftance upon thofe, who are no vifi-
ble Members of the Church, but alto-
.gether Strangers unto that Revelation
which

Partll. Sclffffon. 153

which he has made of himielf, is a
Queflion which the virtuousLIves and
heroick Anions of fome brave Hea-
thens make it hard pofitively to deter-
mine in the negative. But that he will
give (o much Grace and Strength to
every one who fiall become a Member
of Chrift'i Church, as that thereby
they may (if the Fault be not their
own) fufficiently qualifie themfelves
for eternal Happinefs, by the Perfor-
mance of thofe things which he re-
quires on their Part to be doncj is what
I think no Man can doubt of, who
does but in general confider the Mer-
cy and Love which God defigned, e-
ven unto all Men, but more efpecial-
iy unto the Church, in fendingour Sa-
viour Chriji yejiii into the Worldj
altho' there were not any particular
Promifes of this Nature in theGofpel:
And that this Grace andJbHity to do
good is in Scripture afcribed unto the
Minijlry and Influence of the Holy
Ghoji upon the Hearts and Minds of
true Believers^ is plain and general-

1J4 9 (Sf/it/cmairs Partii.

lyownedby all Chriftians. But thai
this influence of God's Spirit docs
not work lb uncontrollably, but that
it may be refifted, and even wholly
rejedted and loft, is, I think, lliffici-
cently obvious, as well from Reafon
and Experience, as from thofe Paffa-
ges of the Holy Scripture, wherein
we are exhorted not to quench the
Spirit, but to walk in, and be led
by the Spirit, and the like ;■ which
were apparently needlefs, and to no
purpofe, if the operations of the
Holy Spirit upon our Hearts were fo
flrong, as that we could not chufe but
comply wilhthem. Now, the thingi
which God requires to be performed
on !jz/rj&£7r/, in order to Life everlafting,
are apparent, and can be no more but
to believe thofe Truths which he has
made known, which is called Failhi
and to obferve thofe Precepts which
he has commanded, which is called
Obedience. And as I have already
ftiewn, that thefe things are required
froiji no Man beyond the meafures o£
poffi-

Tart u. Kc[i0iom 155

poffibility, Parti. § 14. So does the
Scripture moll: fully affure us, that
Godwin in them, make a very fuffici-
ent Allowance for the Ignorance and
Frailty, and even for the Perverfeneis
of our Nature, and will not only be
merciful unto our Weakneflls and or-
dinary Failings, but will pardon and
forgive eien our grcaieji and mofi
wilful SinSf upon our true and hearty
Repentance, which is a Part of our
Obedience : And as for the Sin againft
the Holy Ghoft, which is faid to be
abfolutely unpardonable, 1 do not
think it needful to enquire here into
the Nature and Confequence of it,
but lliall refer my Reader to that ex-
cellent Sermon of Dr. T'illotfon, the
late Archbifliop oi Canterbury, upon
tliat Subjetft. But here it is highly
necelTary that we fliould all take that
Caution, which both Reafon and the
Holy Scriptures do give us, viz. That
we fliould not prefume fo much upon
God's Mercy and Lenity, as from
hence to take Occafion of going oixei
■ our

156 a iSeittlcman's Panir.

our Wickednefs : For Kindnefs thus
abufed will certainly turn into the
higheft Wrath, and much increafe the
Damnation of a Sinner,

XLIII. I am inclined to think, that
thofe Arguments which are drawn
from the Nature of the humane Soul
it {elf are not bythemfelves fufficient
to prove that it is immortal; but, on
the contrary, that the eternal Durati-
on of any created Being depends not
fo much upon its own Nature, as upon
the Will of God who created it. But
as Reafon alone fuggefts unto us, that
there is a Life to come after this, Part

I. § 1 3. And thui Man was at firft de-
fignedbyGod unto Life eternal, (^P<7r/

II. § 29.) fo does the holy Scripture
moft clearly afllire us, that they ivbo
'perform ichat God requires, Jkall be
■happy to all Eternity-, and tpey li'h
do not fo, fiall be mijerabk 'without
end. The Reconcilablt-nefs of which
with God's Juftice and Mercy I have
accounted for § 17. But wherein this
Happinefs of the Righteous ihall con-

part 11. iacH0fDIU 157

fift, we can but very imperfedly tell -,
and whether the Punifhment of the
Wickedfhall literally be in everlafting
Fire, or whether that Expreflion be
only made ufe of Metaphorically, to
iignifie the greatnefs of the Torment,
I think it not ncceflary to determine.
But both my own Reafon, and feme
Places of Scripture do feem ftrongly
to fuggeft, that neither the Reward of
good Men, nor the Punifhment of
the evil, fhall be equal unto all; but
greater or lefs according as they have
exceeded one another in the Holinefs
or Wickednefs of their Lives.

XLIV. That all Men are mortal,
is fufEciently teAify'd by our daily
Experience: But that the Souls of
Men immediately upon their Separa-
tion from their Bodies, are not in a
State of Infcnfibility; but are ftrait-
way conveyed into a State, either of
Joy or Mifery, feems very apparent
to me from €r. Paul's Defire to be dif-
folved that he might be with C/jn'/I ;
from our Saviour's Promife unto the

■T is8 a Gentleman's Partii.

Thief upon the Crofs; and from the
Story or Parable of the rich Man
and Lazarus; as alfo from {oitk;
other Intimations which the Holy
Scripture gives us. But fince ihere
is, one day, tobe a generaiyiidgment
of all Mankind before the Tribunal of
Chrift, where every Man muft re-
ceive his Sentence for eternal, either
Hiippinefs or Mifery (as the Holy
Scripture docs affure us) it feems not
irrational tp judge, that neither the
Righteous nor the Wicked do receive
their full and final Portion uri^l that
Judgment be pafs'd upon them. I
know not dierefore how to condemn
thofe who anciently took up the Cu-
ftom of praying for their deceas'd
Friends who had liv'd holily, and
dy'dpioufly, that they might find Fa-
vour and Acceptance at the general
^_ Judgment, and have their Portion of
^V Glory augmented: But I cs^n by no
^H IV^ans approve of thofe, -Avho upon
^H fuchpitifulSuggellionshaveprefum'd
^H to determine, that there is fuch a
■ ^ Place

PartU. EeliBimt. 159

Place as Purgatory, where the Souls
of Men are to be purg'd and fufftr a
temporary Punifliment before their
Admiffion into Heaven. Andaltho,
I look upon their Praying for the
Dead to be a Miftake, rather than a
Sin, yet their taking of Money for
fo doing, and raifmg fuch a Revenue
upon that fund, I look upon to be a
moft ungodly Cheat and Impofition
upon the People.

XLV, Alrho* I do not apprehend,
that there is any natural Decay in the
general Frame and Strutfture of this
World, yet it is certain, that by the
Power of God, who made it, it may,
whenever he pleafes, he deftroyed
and 'diffolv'd; and the Scripture af-
fures us that it Ihall be fo at the time
of the general Judgment ; at which
time alfo there J})all be an timvcrj'al
Refurre£f Ion of the Bodies of all thofe
who have died, and a Change of
riiofe who rtiall be then alive, ^ut
whether all the fame individual Par-
ticles of each Man's Body which have

i6o 3 ©entunian'0 Part ii.

been laid down in the Earth, fliall
be rals'd and re-uniied again to their
Souls, I look upon to be a needlefs
Enquiry. What St. Paul fays upon
this Argument, i Cor. 15. 35. does
abundantly fatisfy me; the purport
of whole words I take to be this, "viz.
That God, who being the Author of
Nature, has given fuch a vegetative
Power to a Grain of Corn, that when
it is thrown into the Ground, and
there macerated and diffolv'd , it
fprings up again, and brings forth a
Body fuitable and proper to itfelfj
that that lame God, I fay, both can
and will, at the laft Day, from the
dead and diffolv'd Bodies of Men,
raife up fuch Bodies as ihall pleafe
himfelf. And as there is a continual
and great Change of Particles in the
humane Body between the Birth and
the Grave; (o I fee not what Abfur-
dity would follow, if we Ihould allow
alfo that there is a like Change be-
tween the Grave and the Refur-
redtion.

XLVI,

Part II. Eeligtom 16 1

XLVI. And thus I have endea-
vour'd to give a brief and plain Ac-
count of that Part of Chriftianity
which is purely or chiefly dodlrinal;
which upon the moft ftiitS Search
that I have been able to make, I think
is exadly agiceable to the Tenour
and main Defign of tlie Holy Scri-
ptures, and no W.iy contradiftory to
the Principles of plain Lind found Rea-
fon. And if in many ntl)er Points of
Speculation, which by iome are ado-
pted into Religion, I am either whol-
ly ignorant, or, perhaps, doubtful
andundetermin'd, or, it may be, mi-
ftaken; yet, if to the Belief which
I have here profefs'd, I do fuperadd a
virtuous and Chriftian Courfe of Life,
I hope there is no moderate Chriftian,
who does not in efFed make it a Part
of his Religion to be uncharitable,
but will allow that I may be faved.
But wherein this virtuous and Chri-
ftian Life confifts, and what are the
Duties which the Gofpel obliges us
all to perform (whether they are the
Duties

162 a Gentleman's G?<r. Partir.

Duties of pure Morality, as to love
God and oar Neighbour; or thofe
of pofitive Inftitution, as to be bap-
tizM, to receive the Holy Commu-
nion, (^c. ) is to be the Subjedt of
the Third and laft Part of this fmall
Work; to which, thetefore I now

proceed,

(163)

Gentleman's Reliafofiftr

Part IH.

I. A LL the Commands of God,
/\ and confequently ail the
_/. i^ Duties of a Chriftian, are
reducible to thefe two, •niz. Tp ab-
jlain from that ivhich is fj?V, a!2ii to
do that ivhich is good, according to
his Ability. Thofe Attions I call
good, which either are eternally agree-
able unto the Nature, Circumftances,
and mutual Relations of Perlbns and
Things, and therefore for ever to be
approv'd of by every impartial ratio-
nal Being (as I have faid Part IF.
§ 18.) for which we muft appeal to
every Man's Reafan (as we do tohis
H Eves,

164 a ^tntlt\mn'0 Part III.

Eyes, without any other Demonftra-
tiorr,' tcr p rove t hat tlie Suu ftiiney^or
elfe are exprelly commanded by God,
of his own pofitive Will and Plea-
fure (to whom, as being his Crea-
tures,' we all qwe an entire Oh^ediea4e)
for which we muft have our recourfe
to the Holy Scriptures of ttie Isfew
Tefiament only;, all the pofitive In-
ftitutions and Ordinances of the Mo^
Jaick Law, which were given by God
to the People. of IJrae/j [being ^bro*
gated, and the. Obligation of^^f them
aimuil'd by our ^avioun Chnjiy al-
tho' the moral Part.of it, which con-
tains the Precepts and Rules of eternal
pood and Evil, and wherein the yery
Life and Soul of that Law confifted,
, e not only abetted and confirmed,
but alfo very much imprpv'd by him.
And fuch Actions as are contrary to
.Good, that is to fay, cither difagree-
able to the Nature ^nd Circumftances
of Things' and Perfons^ or elfe pofi-
tively forbidden, by God, I call Evil.
I am indeed of Opinion, that in the

Holy

FarrUI. SlfH'Bton. . 165:
Holy Scriptures we have not onlytha
politive Commands of God, whereby ■
ibme things which otherwife would
have been indifferent, are enjoin'd or
forbidden; but alfo, either in piuti-
cular, or at leail in general, afuffi--
cient Account of all thofe Anions
which are eternally GoodorEvil, and
therefore to be done or avoided by i
US} and this dcfign'd by Almighty *
God for the Direction and Inftrutftion
of tjiofe Men who liave ^not Ability
to dive into, and difcover thofe things
by the. Strength of thtirReafon. And
therefore, in order to defcribe the
whole Duty of a CHriilian, it might
be enqugh for nie to.coljed- the Pre-'
cepts and Prohibitions \^hich God has -
given us in his Word, and to vouch
no other Authority or .Reafan, 'bot
his Will for them. But becaufe eve-
ry Man's Duty will probably 'make
the greater Imprefiion upon his M ind,
when he is fatisfy'd as to tiic Rea-'
fonablenefsof it, as well as convinc'A'
of its Obligation; I fhall ends^Voulr,
H 2 IS

i66 3 Gentleman's Pan iiiT

asl proceed, firft, to infer as much of
our Duty as I can, from the Nature
ahdCircumftancesofThingsand Per-
fons; and then to fuperadd, where
there b Occalion, what God has pofi-
tivelv ordiun'd and commanded as to
any Point; and this with the fame
Concifenefs that I have obferv'd in
my Second Part, neither enlarging
upon thofe Arguments, nor reciting
thofe Texts of Scripture, which, I
fuppofe my Reader to be able to call
to Mind upon the leaft Hint of them.
II. To begin then : Since God is
the moft perfe(fl and excellent Being
in himfelf ; and fo loving and bene-
ficent to Us, it follows, that lue
ought to love him in the higkcji De-
gree that pojjibh "we can. And true
and compleat Love, as it is an Aft of
one Perfon exerted towards another,
as its Objeifl confifts in an uiifcign'd
Defire, Firrt, Of always doing what
may be truly grateful and accepta-
ble to the Perfon belov'd \ and,' Se-
Djndly, Of ejijo)ing and being w.ih
him J

Part III. EeHijiOIt. 167

him as much as may be ; the more
ardent and zealoire we are in our
Love ro God, the better undoubtedly
it is, and we lliould flrive to engage
our Affedlions as well as our Reafon
and our Will unto him from whom we
havereceiv'd all things: But yet this
Love is not to be meafur'd, or judg'd
of, by the Earneftnefs of thofe fudden
Motions, which fometimes may arife
within us, upon the Contemplation
of God's Excellency and Goodnefs;
becaufe to be thus pafjlonately af-
fefted is not wholly in our Power;
and fometimes leail: fo, when we
moft earneflly defire it. But the true
and certain Way of judging whether
we love God or not, is by examining
whether we are fledfail: in our Refolu-
tions, and accordingly dihgcnt in our
Endeavours, conftantly to obey him,
and keep all his Commandments}
which is the only way to ple-afe, and
eonfequcntly to enjoy, and for ever
be with him: And where the Love
of God is thus firmly rooted in the
H 3 W\K\^

ilk ----- .

1 68 a ,^entlEman'£i .Part iil

. Willy and brings forth Plenty of Fruit
in the Life and Adions, it. is certain-
ly neverthelefs acceptable, to him, al-
tho' it does potfo.paffionately move
our AfFed:ions as we. could' wi(h or
defire : And as all the Duties which
we owe unto Almighty God, are de-
rived from, and do depend upon that
of loving of him, or rather indeed
are contained in it; fo it. is very evi-
dent, that they are allta be judjg'd of
by the fame forementioa.d Rule ;
that is to fay, not fo much" by jdie
Strength of an inward Impulfe.upon
the Mind (which is a thinjg notluyer
our Corixmand) as by- the fteddy A*-
greeablenefs of our Will and Anions;
unto all fuch Principles as are right
and good. i ; / •

III, Since God Js. the moft exceU
lent andperfe<3:,;and coniequently the
moft worthy C(f all Beings that are or
can be J from hence it will follow;
that ifie ohght to honour him with
the^ greateji Honour that may he^
Now^ to honour. any. Pcrfoni- is in

other

Part III. EeKgioit* 169

other Words, inwardly to efteem, and
oiitwardly . to . fljev/ qur Refpedl to
hittit Our . mwai:d- Efleem of Go J
cotififls in a due Acknowledgment of
his Being and Attributes; and our
outward Refpe<5l to him, is to be
fhewnj as weHby abftaining from all
A<3:ion's which rnay favour of any
TSTegled or Irreverence towards him^
as by performing all fuch as may ap-
pear to be fuitable, both to his own
Excellency, and our Dependance up-
on him. . , . , ^
IV. Sniqe God is prefent in all
Places, aud'Jc!nows]all, even the moft
fccret things; and therefore cannot
poffibly be deceived or impos'd on;
weJhouUy on this Confideration, 6e
'very watchful and careful j upon all
jOccaJionSy how we behave our felves
^n his Prefence : And, methinks, it
is a moft fhameful and deplorable
thing, . that Men co^nmonly fcruple^
^ot tQ do thofe. things In the Sight
of Gody which they would be afraid
or afliam*d ftiduld be known, or even
' - " ' H 4 &i^"^^5jl^^

khis
Dd

170 a^cntuman'fj PaniK.^

fufpededof them,by Men like them-
felves.

V. Since God is moft true; fronj, ^
hence it will follow, that -we oughi
to believe ivhatfoever he Jays or makfi
known, how improbable foevcrother||
wife it might feem to us. But thi
true Eftimate, or ilich Belief is nq
to be made by the Clearnefs
Strength of ourfpeculativeAflentun^
to thofe Truths, which he has prcvl
pos'd to our Underjflanding {for to
receive a Truth without any Doubts
or Scruples, which fometimesdo un-
accountably force themfelves upon
lis, even in the cleared Ciifes, is not
always in our Power) but rather by
the conftant fiiitablenefs of our Lives
unto theProfeffion of fuch Doftrines
6s we receive and own. And he who
has but a weak Faith, and yet leads
a good Life, altho' he is not quali-
fy 'd for doubtful Difputations, is ne-
verthclefs a true Believer; becaufe
his Belief anfwers the main End and
Delign of the Gofpcl; which I have
(hewn

It III. Heli'ffiart. 17'

{hewn ig be Virtue and Morality,
Part I. § 42. Nor can there (for
Example) be a better Evidence, that
a Man does really and llitficiently be-
lieve the Truth of a Life to come,
than when he isinduftriousand dili-
gent in preparing for it ; whatever
Doubts or Scruples he may have in
Point of Speculation about it.

VI. Since God's Power is infinite,
and his Authority uncontrolablej it
follows, that li'e ought to fear him^
(and fo much the more, becaufe of
our natural Propenlity toSin) becaufe
he has it always in his Power to make
us miferable here, and eternally fO
hereafter. But he cannot be faid to
fear God moil (that is, moft truly^
who is poffefs'd with the greateft
Dread and Terror at the Thoughts
of his W^rath or Judgments; for then
the Devils, who tremble, or wicked
Wretches, who defpair of God's Mer-
cy, would be the heft Performers of
this Duty: But he is the trueft Fearer
of God, who always takes the greateft
^^^. H 5 Care

I
J

3172 ^ a ^entlemdn'js Partiii^

Oare not to offend him ; the Fear of
hin> being never originally defign'd
to torment and difquiet our Minds,.
but 6nly be liich a Check upon u*i
^s to keep us indue Awe arid Obe-
diebidcc .: ^ '•'*•'' ■" • •' ^''

• Vll/Since every Sill i&^nOfFenccj
both againft a gracious' a'nS a powerful
God, and of very dangerous Confe-
cjuence to the Perfon whd commits
it;* and fince nothing can poffiblybe
conceaVd from Qdd, it follows, that
we ought to be deeply concerned, arid
truly forrowful for e'verf Sin which
we commit^ and by no Means to paU
liate or frame Excufes for them, but
freely to own and- cmfefs T^em to
Him^ But the Truth of thW Sorrow
is not to be meafur'd by the Paf^
fionatenefs of "it, or tlie-Tfelrs l^v'bifcb*
it produces (which thd'^ ibrte^tfnei
^ood Si'gns, yet, too bfteh produce
but littie .EfFe<9:) but byi 'the -fie^
Reformation' . o£ Life that • IfetHbws i
Andhe only cart be faidj^tofifvy^Ppf-
j^ofe, cither to bt fbrry fbr ■ his^ Siiis;

Part III. Eelfffion^ 173

or to confefs them to God , who is
careful fo^ the time to come to for-
fake them.

VIIL Since God is Almighty, he
is certainly able; and fince he loves
us, he cannot btit be willing, to do
every thing that is beft and fitted for
us, if we, by our own Faults, do not
provoke him to the contrary : From
whence it follows, that, as long as we
ierve him faithfully, ive ought ^ in all
our Wants and Exige?2cics to irufi
-and rely upon him. And if he docs
not relieve or help us in fuch a Man-
ncr as we defire ; we ought to oear
whatever A^idtiom we lie t-nder
patiently a?id contentedly \ as well
Krwwing tHat God takes no Delight
IB: grieving us; but only cor i*edls and
keeps us under, in order to our eter-
nal Good. And to demonftrate our
Truft in God, and Submiffion to his
chaftifiiTg Hand; we muft never at-
tcmpti by any unlawful Means, to
fupply any of our Wants, or free our
ifclvci from any, even the moV\ ^x\^-

H6, ^^>asi

174 90crttlsman's( Part lit .

vous Preflures; Altho' at the fame
time, honell: Labour and Induftry(yet
ftill with Submiffion to God's Will)
for the compafling of iiny thing which
is lawful and good, is not only allow-
ed, but commended and required.

IX. But fince God is a free Agent,
and fince all the Good which we have
or are capable of, comes from him,
and depends altogether on his Power
and over-ruling Providence; we or/ji-A/
to pray to him for wbaijhcver ive
Jiand in need of; and that He would
blefs all our honeft Labours with
Succefs. But becaufe, often, if we had
the very things which we defire,
they would, at the laft tend to our
Hurt; and becaufe he knows what
is fit for us much better than we
our felves^ therefore -we ought al-
ways to pray, that his Will Jliould
ever take Place rather than our owrr.
And fince we can have no Reafon to
doubt of his Love, we ought to afllire
our felves that we Ihall receive either
the very things we pray for, or elfe
thaL

Part in. Eeliffioit. 175

that which is altogether as good for
us, ifour Sinsobftrudl it not.

X. And the very fame Conlide-
rations which prompt us to make
our Prayers to God in all our Wants,
do fufKciently demonftrate that lue
ought to return Thanks unto him for
all the BleJJiJigs which we have
received: Amcngfl which thofeAf-
fii(Sions which have at any time re-
claimed us from Sin, and broughtus
to a Senfe of our Duty, ought, I
think, to be placed in the chiefeft
Rank: And the only Demonftration
of a truly thankful Heart to God, is
the making a pious and honeft Ufe,
to his Glory, of all thofe Bleflings
which we daily receive from him:
Nor can there be any thing more ab-
furd than for a Man to pretend to
giveGodthanks with his Lips, who
does not alfo do it, more to the pur-
pofe, inhisLife.

XI. As God's Juftice and Veracity
are a Reafon beyond Exception, why
ijoe JJiOuld without Anxiety depend

76 g ^mt\tmm\*& Part iii.

v» all ■ hit Promijh; ib the great
Promife Which he has made us, be-
ing that of everlafting Happinefs;
for our more effeftual attaining unto
which he has fent his Son, our Sa-
viour Chri/l Je/us to fuffer for us.
// is therefore accordingly our Duty
to hope for eternal Salvation; that is
to fay, to expedt the Performance of
■what God has promifed, and the En-
ioyment of what Chrift has pnrchafed
for us. But this Hope is to he flu. wh
not by the Strength of our Confi-
dence that we (hall be faved ( in
which it is very poffib!e that a Man
may deceive himlelf) but by our con-
iiant Care in duly performing what
■God requires on our Parts, in order
to Salvation; for he only who is
diligent in doing the Work, docF,
with any Reafon , expfft, or hope
for the promifed Reward. ' '

XII. As TC'c arc nbli^ed' to 'praj
■untoGod for all tbatwe'wa-nt^j and
to hope for eternal SalVflioh; from
himj fo the holy' Scripture dlredts

Partiil. Eelffffom '177

us, to ground all our Hopes ofHappi^
nejs' upon' the Sufferings of Jefus
Chrift, and to offer up all our Prayers
in his Namey as hoping only for his
fake to be acceptjed, who is f epre*
fented as our only Mediator and Inter-
cefibr with God. ' Whofoever "there-
Fore offers to join the Merits, Medi-
ation or Interceflion of any Sainf, to-
gether with Chriji J ejus ^ either to
iftrcngthen his Hopes of Salvation, or
to make his* Devotions more fiirely
to be accepted by God; as he feems
to diftruft the Mediation of Chrtjl^
as if alone it were imperfect and in-
fuSipient,, fo he adls not only with-
out any Warrant frorn, but' even cpn-
trar)Pto, the plain Terioiir of the H(>-
fy Scriptures. .

■' XllL T'hatit is abfurd toattempt,,
aiid. impoffible to make any bodily
. or vifible Pifture or Inaage to repre-^
febt 'God;' whii/ls. both incorporeal
and invilible,' is'irioft evident beyond
I>otl6t or J>eriiaf ': And when. ^y fuchs
Rfepfetfeirtkddn'^ iirfe tnade 'With that

r
I

178 a t0ciitleman";6 Partii

Defign, and expofed to the View of
ihe People, the natural Confequence
of them mud needs be, to beget
wrong Notions of God in the Minds
at leaft, of the more ignorant fort:
For fuch as any thing is reprefented
to them, fuch they will be apt to
conceive it in all Points to be. My
Reafon therefore alone would fuffi-
ently conclude, that // is unlawful
to make any fort of PiSiure or Image
to reprefent God^ altho' he had not
fo pofitively forbid it in the Holy
Scripture; nor fo expreily decl;
himfelf a jealous God in that p;
cular.

XIV. In all Cafes where one Man
may deceive another » to his great
damage; it is reafonable that he,
who apprehends fuch Danger, ftiould
not depend upon another Man, ex-
cept he firft has good Security given
him of his Truth and Fidelity. Now,
many times the beft, or indeed the
only Security which can be given
in fuch Cafes, is a folemn Appeal to
Almighty

uiy

Fart III. KellgtOIU 179

Almighty God (who is the Searcher
of all Hearts, and the Punifher of all

Wickednefs) as expeding and freely
offering one's felf to his Wrath and
Vengeance, in Cafe he prevaricates in
what he afferts or promifes: And
this is what we call by the Name of
an Oath. And fince he who takes an
Oath ( I mean with due Serioufnefs
and Confide ration) does therein make
an evident Acknowledgement of fome
of the principal Attributes of God,
•viz. his Omnifcience, Juftice, Truth,
and Power, ic follows, that an Oath
duly taken, is an Adl of Honour and
Reverence towards God; and cortfe-
quently, is not^ in its felf, unlaivfult
or evil: But if an Oath Be taken rajhly,
or unadvifedly, or unneceffarily, or in
tri-uial Cafes ; it is a leflening and
undervaluing of the Divine Majefty
(which ought always to be treated
with the profoundefl Reverence) and,
coniequently, _/;«/};/ and unlawful.
And this is all that I can conceive to be
forbidden by our blefled Saviour, Mat.

i8o a ^entlcman'0 PartiiL

5. 34. Nor can I apprehend, that,
that Place contains an univcrfal Pro-
hibition of all Swearing whatfoevef:
For, hefides that the very Context
in the preceding Verfc does moft evi-
dently limit the Difcourfe to fuch
Oaths as are purely voluntary, and
therefore altogether unneceflary ;
there is neither Reafon nor Pi^ece-
dent to induce any one to believe,
that our SavidUr would univerfally
forbid any thing which has nothing
of Evil or Malignity in its Nature:
•And fome even of the beft of Men,
not only before, but fince the Coming
ofChri/ly and even the bleffed Angels
themfelves, we are afluredin Scrip-
ture, have fworn upon fom6 Occiafions
with great Solemnity. Nor do the ho-
ly Scriptures, in other Places, where
Mention is made of the taking of an
Oath, fpeakof it as a thing unlawful,
or forbidden, or any way univerfally
Evil in. its felf, but altogether the .con-
trary : Nor did iur blefled Say i6Ur,that
we can find; d^fign to deprive Princes

Part III. EelffffOW/ i8i

or Magift rates of an^ Part of that law-
ful Power which they had over their
Subjedtsbdfore his Coming; who eve-
ry where were inverted with a Right
of exafting an Oath from them, when
it ihould be neccflary, either for the
Peace and Security of the Common-
wealth, or for the ending of Diffe-
rences between private Parties. And
as for that Paflkge of St. James 5. 12,
which is;by fome urged againft Swear-
ing in any Cafe whatfoever; it being
nd more but a Rwapittilatron- of our
Savioiir'^s 'Words, which were juft
«ers^ nSeritibried i needs no other An-
f>Vftr than wTiat I have already given.
But fince the very Nature and Defign
oPflTtf'Oath is to invoke God, that
thirebyi'aMaTi may give A fTu ranee to
ftriotR'ii^cf his Truth and Fidelity, it
fdllows; that-?^ affirm any thing upon
Oath^ beyond what the Man^ who
'fivedi^'Sy knows to be true-, or -not to
^perform what he has upon his Oath
prornijed^yis a Sin. "And fince he
who impofesAipon afiother by doubt-

182 3©eiittematt'0 Partiir;*

ful and equivocal Words does as
much deceive him, as he who fpeaks
a downright Falfity; from hence it
will follow, thai fuch a deceit jul Oath
is altogether as contrary to the Nature
and Defign of an Oath, and confe-
quently as unlaivfid as a falfe one.
But altho' an Oatb lays an Obligation
upon a Man to do whatever be has
jhjoorn, yet if a Man ["wears to do any
thing which is a Sin, and contrary to
fome former Obligation, under which
he indifpenfably lies to God or Man,
he cannot in this Cafe be obliged to
keep his Cathy but is bound to repent
of it. For, bcfides that it is not rea-
fonable, that any Man's own A&.
iliould free him from any Obligation
under which he lies to another; it is
plain, that an Oath can neither alter
theNatureof a Sin, nor make it law-
ful to commit it. And fince the De-
iignofan Oath In its own Nature is
to oblige hjm to Performance that
takes it ; and fince the Name of God
oughtncver unnecelllirily to be invok-

Part III. Religion* 183

ed, it follows that where a Man
ought not to keep an Oath, be ought
not on any Account to take it.

XV. According to the Cuftoms of
different Places, there have divers Ce-
remonies and Forms of Words been
introduced in the taking of an Oath;
fome of them grounded upon Reafon
and others taken up through Miftake
in Imitation. Thus, probably, whereas
it may have been a Cuftom in fome
Places in an Oath, to invoke the Ven-
geance of God upon one's head; from
hence, likely, might arife that Form
of fwearing by the Head; and, in
Imitation thereof, by the Hand, or
other Parrs of the Body. And whereas
it was ufual to take folemn Oaths, in
extraordinary Cafes in the Temple, or
at the Altar, and, with us at this time,
laying the Hand upon the Holy Scri-
ptures ; from hence might arife the
Forms of fwearing by the Temple,
the Altar, the Bible, &c. But here
it muft be noted, that the Nature of
an Oath being for Allurance, and con-

184 a <^l;tttletWaR'0 Part in.

fifting therefore altogether in the In-
tention of the Parties, viz. as well of
him who i^equires it, as of him who
gives it, He may be /aid really and
truly to jhjoear^ not only who makes
ufe of foch a form and Ceremony as
is accuftomed or prefcribed in any
certain Place, but lie who any loays
Jignifies to another an Intmtion to 0-
blige bimfelf under the Pefialty of
God's Wrath and Vengeance: And
for the fame Reafon the joint Inten^
tign of both Parties y as it appears,
fairly to be fignified ( without any ■
Place for fraud or Collufion) mujl
needs be the true Meojurc of the O-
bligation of every Oath. ,-.

XVI. When a Man proniifes a-
thing, and obliges himfelf thereto, not
to any other Man,^ but only to God .
alone; this is what is commonly called
a VoWy and comes fo exadlly under
the fame Rules ^i^ith a^promijfory .
Oath (as will prefently appear to whor: ;
foever reads the foregoing- ^edtionsj)-
that I need not again particularly rcr;

peat them. But it is a very neceflary
Caution to tjtjobftrved in all OatHsvancf
more efpeaally to Ip^ .taken Care of
m Vows; that a'ManJhou/d never v(h
Itintarily oblige him/elf to any thing
but what be ts w?ll ajfured is within
hisPower to peyforf}t\ Imeap^ with-
the Help of that cQmmon Affiftance
and Grace which God has promifed ta
all that^ feek it: For if a Man goes
beyond this,, and ties iiich Burdens
upon himfelf as he is not fufEciently
fure of Strength to bear; belTdes the
Prefumption of the thing/ it miift
needs involve his Confcience in ma-
ny Difficulties and Perplexities.

XVIL Since there is no other Be-
ing whatfoever, which fpr* Power,
Gobdnefs, or Excellency of Nature
can any way beequalled to, or compa-
red with Almighty God ; ftom hence
\% will follow, that all thefe fore-
going Duties y which we owe unto
God on the Account and Suppofition
of the Tranfcendency of his Nature
ami Attributes, are not any of them

-•;.-'•■ to

i86 a ®eittiemaii*s( PartiiX;

to be paid unto any T/jing or Per/on
bsfides himfelf. For that would be
in efFeft to let up fomewhat elleas a
God, orinthe|Placeof GodjUntoour
felves. Let them then who fcem
cither to love, or fear, or truft in any
Thing or Perfon as much or more
than God; and who offer up their
Prayers and Devotions unto any
Saints or Angels j which fecms to fup-
pofe their Omnifcience, and that they
know the Secrets of Mens Hearts;
and to argue fome Diflrufl: of God's
Goodnefs and Readinefs to hearus;
Let them, I fay, and fuch liJte Per-
fons, confiderwell with themfelves,
how they can anfwer thefe things to
God, who is a jealous God. But
fince every Man, who is fincere in Re-
ligion, muji necejfarily fiiit hh Wor~
Jhipand Duty to God according to the
Apprehenfions which be has of the
Deity; He who is convinced of tbe
Diftinftion of Perfons in the Unity of
the Godhead (of which I have endea-
voured to give my Thoughts, Part 1 1.

Part III. KcIifftOd, 187

§ 22.) cannot, I think, but make the
Father, the Son, and the Holy GhoJ}^
the joint QbjeSii of hii Service and
Devotion. And why it fliould not be
both lawful and proper to invoke the
Son and Holy Giioft, together with
the Father, in our Prayers, as well
as to be baptized, and to bids, in
their Names, together with him
(which are both, I think, Afls of
Divine Worfliip) I confefs I can fee
no found Reufon that can be given.
But if any Man (hall tell me, that, in
tlie Worfliip of God he dares pro-
ceed no farther than the Holy Scrip-
tures will exprefly warrant, and there7
fore that he cannot invoke the Holy
Choll in his Prayers, becaufe he
there finds neither Precept for, nor
Example of it : Judging no Man, but
leaving every Man to iland or fall to
his own Mafler, for my felf I anfwer.
That fince God has made us reafona-
ble Creatures, I cannot but think, that
a clear and rational Confeqjence from
Scripture, is as good a Warrant for any
I tcU-

t88 a iSEntieman'sJ Partii

religious Adion, and lays as great an
Obligation upon him that is convinc'd
of it as the moft exprefs Text: And
if the Perfonality and Divinity of the
Holy Ghoft be admitted {as I here
fuppofe) to me no Confequenccfeems
to be clearer, than that he is to be in-
voked and worfhipped, together with
the Father and the Son.

XVIII. Since the End to which
God defigns all Men is eternal Hap-
pinefs in another Life, Part II. § 29.
to a Capacity for which we are a-
gain, after our Fall, reftored by yefut
Chriji, Part II. § 33, &c. it follows,
that ive ought not to do any thing
•whereby we may mife of this end,
cr be diverted from the Prefccution
tfii; but, on the contrary, that the
•whole Cotirfe of our ASiiom and En~
deavours Jhould ever be bent on the
Purfuit of it.

XIX. No Man will ever be diligent
in the Purfuit of any thing of which
he feldom thinks, and rarely con-
ijders the Bene£t of obtaining, and

th=

Wrt

HI. KeUgtoiu 189

the Evil of miffing it. If therefore we
are obliged to be diligent in our En-
deavours after eternal Happinefs; we
ought to make the yoys of Heaven
and 'the Torments of Hell the SubjeB
of our frequent Thought: and Medi"
tations.

XX. He who places his Happine/S
or any Part of it upon a wrong Ob-
Jedt, will never be fo diligent as he
ought in ihe Piirfuit of that true Hap^
pir^fs, to which he isdefign'dbyGodi
tecaufe the Stream of his Thoughts
and Endeavours muft needs, in the
■whole, or in part, be diverted, accord-
ing as he apprehends his Happinefs
to lie another way. Now, that there
is nothing in this World (except a
■goodConfcience, and the Hope of c-
temal Life, which, tho' they may be
had/n this World, yet are not o/the
World) that can any way make up a
part of our real Happinefs,is abundant-
ly demonftrabie from the Vanity, Un-
certainty, andShortnefsof all worldly
Joys. He therefore who places ai^y
I 2 ^-axx.

190 9 ©0nncman*i3 Part in.

Part of his Happinefs upon any thing
belonging to tliis World, moft cer-
tainly places it upon a wrong Objed.
But whatfoever a Man propofes to
himfelf as the ultimate End of any
of his Adlions, it is certain, that
therein he places fome Part, at leaft,
of his Happinefs ; for that which is
the ultimate End of any Action of a
Man, muft be propofed as the final
Satisfadion of fome of his Defires (for
as far as any one's Defire extends, fo far
ofFmuftbetheEndheaimsatJandno
Defire of any Man can ever be finally
fatisfied, till it meets with that where-
in he fuppofes his Happinefs (in whole
or in part) to confift. From hence then
it will follow, that altho' there are
fome Pleafures andSatisfadlions in this
World, which may innocently be en-
joyed, yet No Man ought to propcj'e
any worldly Enjoyment as the uUi~
mate End and Dejign of any of his Ac-
tions. For this would be a placing his
Happinefs, or fome Part of it, upon
a wrong Objeil, and thereby a Hin-
drance

Part in. HeU'ffiott. 19'

dranceofhisPurfuit of the trueHap-
pinefs for which God deiignshim. To
illuilrate this, which otherwife may
feem obfcureby an Example or two:
A Man may lawfully, without doubt
reliih t!ie Meat he eats (for to what
other end did God give us tlie Senfe of
Tafting?)but theReafon ofhiseating,
at all times, ought to be to preferve
his Life and Health, that he may be
the better able to do all thofe things
which God requires from him in or-
der to his Salvation ; thisbeing the'End
for whichGoddefigns him, and which
he therefore ought always to purfae.
But he who in eating defigns no more
than to gratify his fenfual Appetite,
or to pamper his Body that he may
have the greater Enjoyment of the
reft of the Pleafures of this World,
afts below, or rather contrary to the
End he is defigned for; and may
juftly be compared to the Beafts that
perifh. Thus alfo a Man may inno-
cently be pleafed to have the Garment
he wears decent and comely, becaufe
I 3 the

r
t

192 a ^entlcmiiii^u Pan 11;

the Eye is naturiilly gratified with the
Beauty of an Objei5t : But if a Man
wears Cloaths which arc more fine and
coftly than fome others, bis Reafon
ought to be, that he may not (accord-
ing to thehumouroftheWorId)be con-
temned for theMeannefs or Sordidnefs
of his Apparel; but endeavour, by all
fair ways, to preferve fuch aRefpedt a-
mong Men {who are very apt to judge
by the outward Appearance) as may
enablehim todo themoregood in the
World: Bat he who cloathes himfelf
Iik,etheLtliesoftheField,oriVcmMin
allhisGlory, only that he mayadmlre
himfelf, or be taken notice of by others
forhis remarkable Finery,is a vainPer-
fon, and a£ts as fooliflily as the Crov?
in the Fable, who clad himfelf in the
Peacock's Feathers. And what I have
here faid concerning Food and Rai-
ment, may alfo be applied to Riches
and Honour, and to all Pleafures
which are not abfolutely unlawful;
and to every thing whidi Men aim
or value in this World; which

imat.—

Part III. UeliBioit. 195

may lawfully leek after and take de-
light in, as far as they may be Inftru-
mcntsof doingGood, orareconfiftenc
with their Chriftian Duty; but they
muftnot place their Happinefs, or any
part of it,inthem,for that would make
them forgetful of Heaven and neceilil-
rily involve them in the fins of Ambiti-
on) CovetouihefSjVoluptuourncfs, &c,
XXI. As v/e are obliged todowhat-
foever God commands, and patiently
to fuffer whatfoever he, in his Provi-
dence, fliall think fit to lay or inflidt
upon u6; fo, for the fame Reafons, are
■we certainly bound to continue in thie,
both doing and patiently fufFering,
until fuch time as he fhali be pleafed,
of hie own Will, to free and difmili
us from it. From whence it follows,
that fio Man ought, upon any Account,
i9 lay liiolent Hands upon himfelf, 0^
•uoluntartly contribute to the JhorleV'
ing of his own Life; becaufe he knows
not but that God might be willing ro
exercifehimyet farther, with Suffer-
ings or other Trials to his Glory,
1 4 and

rjg^ a ©cntlcmait'si Pan lics|
and the Good of his own Soul. Nor
ought any Servant without Leave or
LicencCjto withdraw himfelf from the
Service of his Mafter. And the fame
Reafon which forbids us to deftroy
our Lives, fliou!d alfo keep us from
putting them to any unreasonable or
unneceflary Hazard.

XXII. He who ill Duty 'S obliged
to any thing, lies alfo, of neceffity,
under an Obligation to qualifie him-
felf as well as he can, and to feek
after, and make ufe of all fuch Means
and Inllrumcnts as are neceflary for
the better executing and compaiBng
that fame thing to which he is fo
obliged. Since then Health of Body,
Kii'^ialedge, and Vndcrjianding, and
a Competency of Riches, Power, and
. Authority, are neceflrary Qualificati-
ons and Inftruments for the better Per-
formance of many of thofe Duties to^
which we ftand obliged by God'^
Law; it follows, that thefe are thitif
sjohich every Man, according to ,
Capacity ought to Jeek and endeav'

Part III. JReHcrioit* 195

after. But we muft not ftrive nor
ieek for any of ihefe things by Ways
or Means that are unlawful and wiclc-
ed ; for that would be, beforehand, to^
deflroy and fruftrate the very End and
Delign, for which alone they are to be
fought and defired; namely, Virtue,
Pkty, and the Service of God.

XXIII. On the other fide; MTiat-
foever is an Impediment or Obftacle to.
the Performance of any neceflary Du-
ty, we are bound, as far as we are able,,
to fupprefs or remove it out of the:
way. Now, our Reafon being that-
which firfl: leads us to the Knowledge
of Religion, and always enables us-
tightly to underftand and judge of our
Duty; and fince all violent Faflions,.
and over-eager Affeftions do difturb
our Reafon, and very much hinder the
free ufe and esercife of it; it follows
that 'zct' ought always jb to govern our
PaJJlons, and- rejlrai}i all ow AfeBi-
ons, as that they may be wholly fub-
fervlent to, and never over- rule ov-:
millead our Reafon..

. L 5,. XXLT-

r^g6 a^tttiCWaiV^ Partlll. ■
. XXIV. Since God is the Creator, 1
^d therefore alfo the abfoluie Lord |
.of all things, every thing certainly
ought by us to be always put and ap-
pUed to that very fame End and Ufe
^and no other) for which it was in-
tended by hira, as far as we have any
Intimation of his Defign, either from
Reafon or Revelation. Hence then it
will follow , that thofe Creatures
which God has given us to feed,
fuftain, and keep us in Health, that
we may be the better able to do our
Duty, and labour in our feveralCal-
hngp, ought not at any time (much
lefs ordinarily) to be ufed to Excefs,
fo as to impair our Health, or difcom-
pofe our Reafon, or any way hinder
us in the Performance of any Duty ;•
And that Faculty of Generation which
God has endowed us with, in order to
the Propagation of Mankind, ought
not to beabufed for the fake of filthy
fcnfual Pleafure. Nor ought that plen-
ty of CreatureSj which God lias be-
ftowed upon us for the Service of all
Men,

Part in. Keiiffioit. 197

Men, vrithout Exception, to be engrof-
fed into the Hands of any certain
Men, (o as that others (hould want the
NeceiUries of Life, whilfl they abound
in Superfluity. By which it appears
that Gluttony and Drunkennefs, Lujl
and Cvuetoufnefs are Sins, and al-
way$ to be avoided; and therefore,
on the contrary, that T'emperance^
Cbaftityy Charity, and Liberality are
Duties, and always to be pradtifed.

XXV- Experience afliires us, that
the Spirit of Man is of an active Na-
ture; and, rather than be altogether
idle, will be apt to employ it felf in
that which is evil. Nor does a Man
ever lie more open to Temptation,
than when he has nothing at all to do.
He, tlierefore, that -would keep him-
.^f innocent, muji be careful always
'to avoid Idlenefi. For, befides that
Idlenefs would prove a Snare to us,
rttis a Sha,me and a Sin, when there
.i»ib much of God's Work to be done
tindie Worjd (for the promoting of his
3-Gjtory and tjje publick Good of Mai>-
-., 16 kind)

H'i9^ aeeittleman'si Parting

^m kind) that any Man who pretends to
^K fcc his Servant, iliould ftaiid ftill, and
^■l ^ot put his helping hand to the carry-
^H 5ng of it on. But as we cannot fay,,
^f 'thata Man is idle, when he lies down
to fleep, that, being thereby refrefhed,
he may be the better able again to
labour, fo mull we 1^ no means pafs
that Cenfure on liim who now and
then fpends feme finall Portion of his
Time in feme pleafant and innocent
"Reel cation; that, having hisThoughts
hereby a little relaxed and diverted,
he maybe the fitter to return to Bufi-
nefs of Moment and Confequencc.
But asforthofe Perfons, whofe whole
Life almoft is nothing elfe but Diver-
lion; and who fcarce ever fet them-
felves to any Employment, whereby
either God is glorified, or others bene-
fited; what can they expeifl but the
fame Sentence which is pronounced
upon the idle and unprofitableServant,
Mat. 25. 26. And if to be altoge-
-ther idle and unemployed is not to be
-fexcufed or iuftified, how much more

Part III. Ktelfgion. 199

are they to be condemned, who are
(o frequently employed in fuch things
as are evil and fcandalous?

XXVI. Since the right Knowledge
of our Duty arifes chiefly from a true
Judgment concerning the Circum-
Itances and Qu^alificatlons of Things
and Perfons, it follows, that every Man
Jliould endeavour at far as he isable, fo
inform himfelf rightly^ and' to frame
true Notions in all Points, of and con~
cerning God, Himfelf, and otherMeny
to whom there are Duties owing ; and
aljb of all thofe things which are the
J'ubjeBs of any 0/ thofe Duties^ and in,
the .true Management whereof fuch-
Duties do confilt. For if he be miftaken
in his Judgment concerning either of
thefe, he muft of necefllty take wrong
Meafures in his Aftions. Thus, for
Example, if a Man Ihouldnotbelieve
God to he eternal, moft good, wife,
and powerful, Gff. itwould not be pof-
fible for him to love, honour, and fear
him in that Degree that he ought to
do: And if we do not always remem-
ber

(«oo a j^entiemnn'Ef Part iii.

Jjer our felves to be frail Creatures,
^ubjeft to Paffions and Infirmities, of
fliort Continuance in this World, and
that whatever Excellency we may
feem to have, we derive it wholly from
God and his Providence, and not from
.our felves; we fliall never be able,
So efFcdlually as we ought, to govern
our Paflions and reftrainour Atfe^-
ons from the things of this World,
and purfue that End for which God
has defigned us. And if we do not
confider that other Men (whatever
accidentil Differences there may be
between us) are equal to us in nature,
that their Souls are as precious in
God's Sight as ours, that Cfjrijl died
for them, as much as for us, &c. we
Ihall not be inclined to behave our
felves to them with that Jullice, Cha-
rity, and Humility which do evident-
ly appear to be our Duty. And laft-
ly, if we do not frame a true Noti-
on of the Vanity of the things of this
World, and the Excellency of the Joys
of Heaven j we fliall never be able to
prefer

PartUI. R<ff5(6n» 201

prefer the iatter before the former, in
lUch a Meafure as we ought to do.

XX VII. Altho' the chief Happinefs
of Mankind is referved by God to be
enjoyed in another Life, by ihofc
who heartily ftrive for it whilft they
are in this ; yet caJi 1 find no reafon
to think, that he has decreed us all,
or any of us, to be abfolutely mifera-
ble whilft we remain in this World.
On the contrary, fince God has origi-
nally a Love for all Mankind in gene-
ral, ParfU.^ i6. I cannot but con-
clude that he always(even in thisLife)
defigns at leaft fome Share or Begin-
ning of Happinefs for every Man; and
never afliidts, or differs any Man to
be afflifted, but only in order to his
greater Happinefs hereafter; until fuch
time as he thinks it proper to pour out
his Vengeance and final Deftrudion
upon fuch as have by their Wicked-
nefs altogether forfeited his Love and
Favour. Since then God originally
defigns fome Meafure or Commence-
ment of Happinefs to all Men, even

en ■

IB02 a Sentlematt'0 Partiii.
in this Life as well as eternal Happi-
nefs hereafter; it follows, that we
^who ought as much as we can to be
jfubfervient to all God'sDefigns) Ihould
endeavour as much as in us lies, to
promote the Happinefs of every Man,
poth in relation to this World, and
of that which is to come. Or in other
terms, that en)ery Man pould endea-
vour to do as much good to all othen
as he caUi and to hurt no Man what'
Jbever^ if he can avoid it.

XXVin. But if every Man always
kept fingly by himfelf, without any
Society or Intercourfe with others, it
would be impoflible to do any good
one to another: And therefore I con-
clude, that it is the Will of God, that
I Mankind J}:ould live each with other

ill a jiate cj Society. And to make us
. all the more fenfible of the Necetlity
and Obligation that lies upon us thus tv.
live with and do good to others, God
I has lb ordered the flate and condition

of all Mankind, that ic is not polTible
foe any Man long to fubiift, much lefs

Part III. jacIlfffOlt. 203

to enjoy any fort of Comfort or Satis-
fa<5lion of this Life, without the Good-
will and AlTiftance of others j which
he has no Reafon to expc£t, except he
be ready upon all occafions to retali-
ate what he himfelf fo continually
ftands in needs of. And fmceGod'sori-
ginal Love to Mankind is not confined
to fome certain Perfons, but univerial-
\y extended to all : I muft needs con-
clude that he defigns not only the
Comfort and Happircfs of fome Parti-
culars, but univt rfally of all Men
whatfocver. And fince the more iini-
verfal the Society between Men is, the
more univerfal tlic Happinefs which
thence refults will be; it will evident-
ly follow that it is God's Will that
every Man fhould behave himfelf af-
ter a fociable and friendly manner, to
' ftvery other Man, without exceptiwi.
And fince there is no Man in the
World, however weak and poor, or
at never fo great a diftance from me,
but it is poifible that things may feU
out fo as that, one time or other, I
may^

idl

2 04 3 ©entiemmi'0 P^n

may, in my Diftrcfs, ftand in need of
his Help and Friendfhip, my Reafon
tells me, that it is my Intereft, as well
as Duty, as much as I am able, be-
fore hand to oblige every Man, who
comes in my way, by doing Offices
of Civility and Kindnefs to him, as
Occaiion offers.

XXIX. That God has given to
Mankind in general, the free Liberty
to make ufe of all other Creatures for
their Support and Suftenance, my
Reafon, as well as the holy Scripture,
does alTure me; becaufe, without
ibme of them, we could not preferve
our felves in being; and if we had
not Liberty to deftroy others of them
for our uie, they would in time fo
over-fpread the Face of the Earth, as
that we could not have any fafe or
convenient Habitation upon it. But
if all thefe Creatures were always to
remain in common, lb that no Man
ihould have a Right to take Poifetrion
of any Part of them to his own parti-
cular UfeandDiipoIalj and to exclude
others

Part III. JRctifffDII. 205

others there from; the Confequence
muft needs be perpetual Difcord and
Confufion. For when I had prepared
Food to fuftain my Hunger, or Ray-
ment to defend me from the Cold; if
every other Man fljould have ilill as
good a Right thereto as I, any one
might lawfully take it away from me;
and if my Right were as good as any
others; I might alfo lawfully defend
my PofiefTion; from which State of
things, Contention and Strife mufte-
lernally and unavoidably arife. I there-
fore conclude, that there muft be fomc
LawsofPropertyand Right; and that
eiiery Man mufi field to others that
wbich is their own, or elfe there can
be no fuch thing as Society and Bene-
ficence preferved and kept up amongft
Mankind. Now, in order to difcover
thefe fame Laws of Right and Proper-
ty, whereby every Man is to know
what is truly his own, 1 lay down this
general Rule, as a thing moft reafona-
We, That, wliercas originally every
Man's Right and Title to every thing
may

[il

L tend

206 3 Gentleman')? Part U

may be efteenied equal (God having
given us all the Creatures in common,
and not by any A£t of his, divided to
each Man his feveral Property,) if
there be any apparent, or but pro-
bable Ground, why luch or fuch a
particular thing fliould be the Pro-
perty of one Man rarher than of ano-
ther, that ought {n to determine the
Matter as to ob'ige all other Men
quietly to yield aii.l fufFer him to en-
joy and ufe that fime thing, whate-
ver it be, as his own: For where the
Balance ftands exaftly even, a fmall
matter is enough to turn the Scale
to one fide. Now, in thefe following
Cafes there feems to be great Reafon
for determining a Property in a thing
to particular Perfons, viz. i. When
a Man is the firft that takes aflual
Poflelfion of a thing, and converts
it to his own Ufe. For fuch a Pof-
feflion is an Addition to his genera!
Right, beyond what any other Man,
whenever was in PofTeflion, can pre-
tend. And why fliould I part with

Part III. Eert'fftOlt. 207

my Poffeffion to any other, or he
demand it from me, except he were
able to make out a better Title than
I to the thing in difpute ? 2. When a
Man takes Pofieflion of a thing which
is aiSually rejedled and deferted by
him, who laft had theRight to.and PoC-
. feJfion of it. For his Cafe feems to
be much the fame with his who firft
.takes Pofieflion of a thing. 3. When a
thing is given, or in Exchange made
over to another by him who had be-
fore a juft Right thereto ; for it is high-
ly reafonabie that every Man fliould
have Liberty to difpofe of his own.
4. When a Company of Peopledoby
an Agreement make a Partition of
whac was before in Common amongft
them all, it is reafonabie that every
Man {hould acquiefce in that Share,
which upon fuch a Divifion, fhallfall
to his Lot. 5. When a Man takes care
and painstoproduceand rear any thing
for his own ufe Ur profit,it is reafonabie
Aat he (and not another Man againft
Jus Confent) tlxould enjoy the Benefit
of

2o8 9 i^«ntt£man*s( Pan in.

of hisown Labour. And laftly, Where
a Society of People do fubmit their
Properties unto a legiflative Power,
which iseretSed amongft them, it is
reafonable that herein they ihouJd
always be concluded and determined
■by the Laws of that Community, of
which they are Members. And if
there be any other Rules for deter-
mining the Rights of Men to parti-
cular things, it is mod evident, that
due Care muft be taken to keep and
obfervethem, or elfe farewel all Or-
der arid Society.

XXX. Where Fidelity is wanting,
Society cannot be truly kept and pre-
ferved. I therefore conclude, that
every Man is obliged faithfully to
perform whatever he promifes; ex-
cept the Perfon to whom the Pro-
mife is made, do freely acquit and
difcharge him from it. But if a Man
promifes to do a thing which is lin-
ful, he ought not to keep fuch a Pro-
mifeasthat; as I have already {hewn
in the Cafe of an Oath.

XXXI. And^

Partni. laelfgiON* 209

XXXI. And the fame Rcafons
which oblige us to hurt no Man, to
yield to every Man his Right, and
to keep our Promifes, do plainly
fliew, that be who wrongfully hurts
another, or deprives him of his Righf^
or breaks his Promife made to him,
■ought, as far as he is able, to make
full Rejlitution and SatisfaQion t9
the ^erfon whom he has thus injured.
For he that makes a Breach in hu-
mane Society, is doubtlefs oblig'd, as
far as he can to repair it.

XXXII. Where a Propofition is
literally falfe, and yet fpoken with no
manner of Intention to deceive ano-
ther, it is not to be called a Lye: But
he who alTerts any thing for a Truth,
with an Intent to make another believe
it, which is, or for ought he knows
may be, falfe, he only is to be efteem-
ed a Lyar. Now, fome have doubt-
ed whether the Sin of a Lye confills
in the bare Untruth, or only in the
Injuftice of it; and from thence have
been inclined to believe, that fuch a

Lye

210 9 ©enttemati'^ PartidT

Lye as does no hurt to any one, nor
draws any manner of evil Confe-
quence attei' it, is not to be looked on
as a Sin; and ib muf h the lefs, if it
be told with a real Defign only to
do Good, or prevent Mifchief. The
Niceties of tliis Coiitroverfy I leave
to be difcuffed by others. But fince
human Society cannot be upheld
without, in many Cafes, a Depcn-
dance upon one anothers Veracity, I
may furely venture thus far to con-
clude, viz. That not only fuch a Lye
as tends to the Damage of anot'ier;
but a.\{oJucb a Lye^ however other-
wile innocent, as gives Occafion to
render a Mans I'rutb fulpeB-d in o-
ther Cafes., is to be reputed unlawful,
if for no other Reafbn, yet at leaft
for this, becaufe it is injurious to hu-
mane Society. And the fame Keafon
•will hold asftrongly againfi all men-
tal Refervations^ and equivocal Ex-
brejions: For what is humane So-
ciety at any time the better for the
literal Truth of what a Man fays, if
otliers

Partiir. Kciiffimi* 211

others who are therein concerned,
do not underftand his true Meaning
by the Words which he fpeaks to
them?

XXXIII. It is highly reafonabie,
that every Man ihould have fuch an
Efteem and Refpefft (hewed him, as
may be proportionable to his Virtues
and good Qualities: And as it is pro-
per enough for a Man, by lawful ways,
to aiTert his own Reputation, when
it is unjullly afperfed ; fo he ought to
take efpecial Care in the Management
of all his Words and Aftions, that he
may not feem to exalt or magnifie
himfelf, or to defpife or undervalue
others beyond what is not onlyjuft
and true, but alio necelTary, either
for the bringing about Ibmething that
is good, or the preventing fomething
that is evil. For there is fcarce any
thing that gives greater Difguli, or
helps to render a Man more odious
to the World than an overforwardnefs
topraifeand magnilie himfelf", and to
undervalue others, if he be not necel-
K fitatcd

212 3 <Semieman'0 Pan in.

fuated thereto by fome ^ery juft Rea-
son: And on the contrary, there is
fcarce any thing which reconciles a.
Man more to the Favour and Good-
will of People than when he is not
over apt to afcrjbe much to himfelf,
but is ready to give the utmoll Ho-
noui: andRefpedt to all others that in
Reafon can be thought due. I conclude
therefore, that PrUe is a Sifi, and
HufniUty a Duty, becauie the former
tends to difturb, but the latter Jlrength-
ens and confirms humane Society.

XXXIV". What is incumbent upon
him to do, who has done wrong to ano-
thei', I have juft now fliewniBut if ano-
ther Man wrongs, or any way endea-
vours to injure me ; as it is lawful iot
me (fo for every Man) to ftand upaft
my Defence, and ufe my utmoll En-
deavours to fave my felf from Wrong,
or recover that which is my Right;
(for otherwife all the good and honeft
Men in iheWorld would continually
iie expofed to the Wrongsandlnfulls
<>* any evil Man, who might have a
Mind

Partin. Reifjfflort^ 213

Mind to deftroy them) fo I, and every
Man ought to be ready at any time to
ie reconciled to an Adverfary or Ene^
my-, provided it may be upon fucli
Terms as are confiftent with our own
Safety: Nor ought any Afo»,iipon any
Occafion, to do any greater Harm to
his keeneji Enemy , than what he ap--
frehends to be abfolutely necejfary to
his own Prefervation. For fincc So-
<:icty and Peace among Mankind is the
Will and Defign of Almighty God ; if
a Breach be made therein l^y another,
I ought for my Part to do nothing
which may make it wider; but ever
to be ready to give a helping Hand
to the clofing and making of it up.
' XXXV. Hitherto I have endea-
voured to lay down the main and fun^
^amental Rules of that Duty, which
every Man is obliged to pay and per-
form to God, to Himfelf, and to all
other Men. Now, to deduce all the
particular Branches of Virtue and Pie-
ty from thefemain Principles; and to
ftiew how Morality is improved and

K 2 x^^\\^vJ^

^14 a ©cntlemaii'iJ Part iii.

refinedbytheGofpel, to the higheft de-
gree of Perfeilion, is a thing not diffi-
cult to be done, but yet inconfiftent
withmy deiign'd Brevity: For which
therefore I muft refer my Reader to
fome of thofe Books of Chriftian Pie-
ty, wherein each Particular of our Du-
ty is, at large, defcribed and prelled.
But in the mean time, if we would
have a Ihorter Abflradt of our Duty
ihanwhatlhavenow been giving, the
HolyScripturefurnifliesus with three
Rules (two expreft and one implied)
from which every thing that we can
be oblig'd to do, is eafily deduced;
and they are, i. That we fiould love
God with all our Hearty Soul, and
Strength. 2. That wefiould truly love
our Selves, that is to fay, lb as always
to aim at and purfue our true and
chief Happinefs. And 3. That we
fiould love others as we do our felves;
not with the fame Degree of Love j
for that is not only unreafonable, but
impoflible, but with the fame Reality
andSincerityj or in other terms, that

Part III. EeliffiOtt. 215

we Jhould ever do unto all other Men
what we would think reafonable that
they Jhould do unto iis^ if we were in
their Circumftances, and they in ours*
But befides thefe general Duties >
which are indifcriminately incum-
bent vipon all Men , there are divers
particular ones, which do arife from
thofe feveral Relations which Men
may contract and bear to others, of
which.it is fit that I give fome brief
Account.

XXXVI. That God would have
the Generation of Men continued and
increafed upon the Earth, is very e-
vident; as well from the natural In-
clination which he has implanted in
them (as in all other living Creatures)
to propagate their Kind, as from that
Love and AfFeftion which is common
to them with otjaer Creatures) to-
wards thofe who fpring from them.
But if Mankind were propagated on-
ly by the Exercife of wild and wan-
dering Luft, without Confinement to
any fettled Rules or Laws ; this vrowld

K 3 Wvtv^

2 1 6 a ^entteman^sf Part m.

bring in fuch a Deluge of Confufioa
andDifturbance as would unavoidably
deprive them of the grcateft Part of
thofe Satisfadlions which at the pre-
fent they do, or may enjoy. For if there
were no fuch thing as fettled Marri-
ages, we can hardly fuppofe that ever
there would be any fort of fetded Fa-
milies, which are the fir ft beginnings of
Society and Regularity amongft Men:
Fathers would not know which were
their own Children, and confequently
would take no Care to bring them up,
or provide for them ; and not only the
Pain of bearing, but the whole Trou-
ble of nouriihing, rearing, and provi-*
ding for Children, would lie wholly
upon the female Sex, who by them-
felves could but very imperfedtiy per-
form that Work as it ihould be done.
Since therefore God intends the Com-^
fort and Satisfa<3:ion of Men, even
whilft they are here upon Earth, I
conclude that it is his Will, that Man^
kind Jhould be propagated no other
"way but by fettled. Marria^es^ that is.

Part III. ReHgfan>' ^r/

by a Compact and Agreement be-
tween the Male and Female, and that
under fuch Rules as are fit and proper
to promote the general Happinefs of
Mankind, which being his great De^
fign, ought ever alfo to be ours.

XXXVII. That a Woman fhould,
have more than one Hufband at a
time, is notorioully contrary to the
I)efign of Marriage, and therefore di-
* redtly unlawful : And that a Man
ffiould have more than one Wife at
a time, the Experience of many, in
former Ages, and at this time in the
Eaftern Countries, does fufficiently
teftifie to be contrary to that Peace
and Quietnefs which is neceflary to
-the Comfort and Happinefs of every
Family, and therefore not fo agreea-
ble to that univerfal Friendfliip which
ought ever to be preferved amongfl
Men ; but efpecially among thofe who
are fo nearly allyed together. More-
over, if Men and their Wives fhould
Jiave liberty to part one from the o-
thcr whenever they pleafe (befides the

K 4 CowCvx-

218 a ^erttieman's Part 11

Confufion and Difliirbance which this
alfo muil breed in Families, efpecially
wliere there are Children in the Cafe)
Marriage would hardly differ from
that wild and wandring Luil, againft
which I havefpoken in the preceding
Paragrapli. I conclude, therefore, that
altho' before the Coming of Chriji', if
a Man took more Wives than one, not
for Lufl (which is unlawful, § 24.)
but merely for Propagation, it might
in fonie Cafes be difpenfed witli ; yet
it ever was moft pleafing to God, that
a Man (hould have but one Wife at a
time; and that nothing bud Death
fhould ever part a Man and his Wife;
except the evil Behaviour of one Par-
ty flioiild make the Continuance of the
Marriage Compadt and Cohabitation,
not only fomething uneafy {for that
for Peace andQuietnefs fake (hould be
born patiently) but downright intole-
rable. But thefe things which Reafon
may perhaps but imperfedlly fuggeft,
the Gofpel has pafled and eftabliihed
into Laws, w's. that as every JVomaii

Part III. JSleliffioii. 219

is to have but one HuJbandyfonoMaJi.
muft have more than one Wife at a
time ; nor muft any thing part Man
and Wife but Death, except it be the
Cafe of Adultery; And better muchtt
is, that particular Perfonsfhould fome-
tjmes be forced to labour under foma
Inconvenience, than that any fuch
Liberty fliould be allow'd as rends to
diilurb and diHradt the World..

XXXVIII. Wegenerally find, that
all Men, even Heathens, as well as
Jews and Chriilians, have conceived,
a more than ordinary Abhorrence
againil: the Marriage of fuch Perfons
as were very nearly allyed together,,
within fome certain Degrees of Rela-
tion. And fince the World i^ wido
enough for a Man to chufe a Wife, or
a; Woman a Huiband; thofc general.
Rules which are given to us in Scrip*
ture, of providing for things honell,
not only in the Sight of God, biitof.
Men.alfo j and of taking care not only
aboutfuchas arejuftand honell, butaU.
fo about fuch as arclovely and.of.goodi

^H^2o a ^enttematv^ Fartui.

^^m ieport, fhould teach us, that no Per-
^H^» fhouid eiigage infuch a Marriage
^^ft iis is by wij'e Men commonly reputed-
^H to be incefimus and unlawful,
^g XXXiX, Since the Relation

Halband aud Wife is wholly owing
to the mutual Compadt and Agree-
ment which is made betWeeen them
at their Marriage, the Duties which
reliilt from that Relation, can be no

I other but the faithful keeping and ob-
fv:rvirig of that fame Compadl and
Agreement, tlie Conditions of which
may be more or fewer, according as
the Parties fliall think convenienL
But thefe are always neceffary, and
mull; never be wanting, viz. That
the Hiijhand ajid Wife mvfi Jincerely
^_ /ov'f each other; ninft be Jiricfly faith-
^H fid to each other's Bed (withoiif
^H which mutual Love can never be
^" preferv'd entire) and Chriftianity ex-
prelly adds, what Reafon perliaps
u does alio obfcurelyfuggeft, that the

I^B Wife mujl be fuhjeEl and obedient tt>
^^B her Hzijband,
^1 XL.Whg

Part HI. EeWeioir. sat

XL. When Qhildren are l^gottert
and brought forth into the World, it
is not reafonable, nor agreeable to"
God's Defign, that they fhould pe-
rifti and die for want of Care to be
taken of them. Nor are there any
Perfons upon whom a greater Obli-
gation can lie to bring up Children,
than upon thofe who begat them,
and were the Caufe of their Being;
And fince God intends not the Mife-
ry and AfHidtion, but generally the
Comfor: and Satisfaction of Man^
kind upon Earth, as well as their Hap-
pinefs hereafter in Heaven, I con-
clude, that it is ever the Duty of
Parenti to take the heft Care they
can to bring up their Children^ and to
promote their true Happinep:, both
in this World, and that which is to
come. For which Reafon we muft
needs fuppofe them to bevefted with
a lawful Power of governing and
chaftifing them, as far as is neccfla-
FV to keep them in good and regu-
lar Order.

S122 a®ciit!emnn's Part in.

XLI. And on thf; other fide, fince
Cliildren are beholding to their Pa-
rents, even for their very Being,
whereby they are capacitated not on-
ly for the Enjoyment of the Satif-
faitions of tliisLife, but alfo for eter'-
nal Happinefs in the World to come,
it is highly reafonable, that they
Jhould love their Parents with a very
high Degree of AffeBion; and fhould
always be ready to make them the
beft Returns of Duty and Service that
ihey can. And according as Parents
have been careful in bringing up and '
making Provifion for their Children^
fo the Childrens Love and AffedtioQ
ought ftill more and more to be re-
turn'd and exprefs'd towards them,

XLII. Where Parents, by Death
or otherwife, are render'd uncapable
of nourifliing and breeding up a
Child; or where they utterly foriake
andexpofe him to the wide World,
before he is able to provide for, or
take care of himfelf ^ if another Per-
fon takes him, and maintains and
puts

Part in. EeligiaiT^ 223

puts him in a Way of living, fuch a
Child is in all Reafon obliged to pay a

proportionable Share of filial Love
and Duty to him who has performed
the Part of a Parent to him.

XLIII. It is not pretended, that
ever any Perfon, or Family, by
Name, were ever by God's particular
and revealed Appointment, inverted
with the Power of governing over
fiich or fuch a certain People, except-
ing only the Cafe of the People of,
IJrael; I therefore conclude, that how-
ever the Magijlracy which is lawful-
ly ejiablified throughout the World '^,
is ordained of God; it is not by imme-
diate Revelation from Heaven.

XLIV. Whether a Parent, by the
Law of Nature has the Power of a
fupremeMagiftrate over his own Chil^-
dren, is not neceffary here to enquire.
ButI fee no Ground in Reafon or Na-
ture, to judge that the eldeft Son of
any Kindred lucceffively fliouM have
the fame Power over his Brothers
and Sifters {who are no way behold-

^H ^ ^tmmm\^0 Pact

jng to hiin for tbeir Being, nor.

may be, for their Well-being) and

■ much lefs over his Father's Brothers

and Sifters ; as the common Parent

' of a whole Family may have over all

J that Ipring from him. I conclude

therefore, that lawful Magijiracy is

not to be derived by the Law of Na-

\^ure from the alon erigbt ofPrivioge-

1 niture. Nor do we ever meet witha-

I ry Prince inHiftory, who derived his

Authority from this only Fountain;

and if this were the true Right and

. Title of Magiftracy, it would follow,

I that all the World ought to be but

1 one Monarchy; and Adam's Heir

Male the Emperor thereof ; and all the

Kings and Emperours that ever were,

whofe Titles were originally bottom'd

upon another Foundation, were no

better than mere Ufurpers.

XLV. Where one Man conquers
another, that is to fiiy, by force of
Arms, or by Stratagem, gets him fei
into his Povirer, as tliat he can dcftroy
or kill him at his PleaXure; the con^
quered

quercd Perfon, indeed being obliged
to do all that honeftly be can for the
Prefervation of his own Life, ought,
on that account to ufe his beft en-
deavours, by an obiequious Demea-
nour to affwage and pacific the Fury
of the Conquerour. But farther than
he finds neceffary to his own Prefer-
vation, he is not oblig'd to obey the
Conquerour, except he binds himfelf
thereto by fome Ailof hisown 1 there
being no Law of God or Nature
which lays any farther Obligation on
him in that Cafe, but only to preferve
himfelf, without doing wrong to ano-
ther. Since then all the World does
allow, that a Subjeifl is bound to ,
obey the Magiftrate who is lawfully
fet over him, even In thofe Cafes
where no Danger in this World,
would attend his Difobedience, or, as
the Apoflle exprefles it, mt only for
Wrath, but alJhforConJ'dence J'akt; it
will follow that Conqiiejl ahney with-
out any Compadl or Agreement, does
not ejiabiijh the Conquerour a law-
ful

^26 a ®«ittIemim'iEi Paniu.

\£ul Magijlrate over the Conquered
people. For if it did, there could be
no difference between a Liege Subjed,

[•and aPrifoner of War.

XLVI. If any Man unjuftly invades

» the Property , or attempts the Life

L of another, it is lawfiil for him, to
whom the Wrong is offered, to de-
fend himfelf the beft he can ; and if
Be has no other way of feciiring him-
felf, nor can prevail with his Enemy
to defifl from his evil Defign, the
Neceffity of preferving himfelf irom
Death, or (which may be as bad, or
worfe) from Ruin, will certainly jufU-
fie the Killing of him. For otherwife
tiie Lives and Fortunes of all hon< ~
Men muft for ever be expofed
the arbitrary Pkafure of every lai
lefs and wicked Pcrfon, which is con-;
trary to that Comfort and fatisfadory
State, which we fupofe God geneml-
ly to defign for Men, even in this
Life;j and that which is allowable for
every lingle Man to do for
is furely no lefs lawful for

Pai-t ui. Eeli'Biflm 227

of^ Men combining togetherj to do for
their joint and mutual Safety. More-
over, If in fuch a Society any Pcrfon
be taken in, or after, fuch an unlawful
Attempt, it is lawful for them to pu-
ni{h him in fuch a Manner (whether
by Death or otherwile) as may be
neceffary to terrify others from doing
the like for the time to come: For
without this there could be no Se-
, curity againft evil doers; who might
contrive to adl their Mifchief fo fecret-
ly, as not to be killed, or even refifted
in the very Fa£t it felf. But if iudi z
Society have not certain Laws and
Rules to proceed hy in all fuch Gafes,
and fome certain Perfons to put thofe
Laws in execution, every Man would
take upon him to be his own Judge ;
and what might feem fit and reafona-
ble to one, might appear otherwife
to another of a contrary Intereft, from
whence perpetual Fa<fiions and Con^-
fuiions muft needs follow. But there
is no Reafon that any one, or more, of
fuch a Society, without the confent of

1
I
I

228 a ^cittfeman'sf Part iir.

the reft> Ihould take upon them to
make Laws for, or excrcile Authority
over, the whole Community. For
if it were in every Man's Power
to make himfelf a Magifhate, all
might fel up to be Rulers, and few
or none would be Subjefts ; which
would bring in Confuiion, and ddftroy
the Society. But when the whole
Society do agree and confent, that
fuch certain Perfons. ftiall have the
exerciiing of fuch certain Powers
(which originally are in the Body of
the Society it felf ) it is then lawful
for thofe Perfons to aft accordingly;
and they who have confented to their
Authority, are by virtue of that Con»«
ient, obliged to pay Obedience osfl
them, I conclude therefore, that fbf '
Original of Magijirates is Jrom the
Ccnj'ent of the People^ fince there is
no other folid Ground, that I can find
upon which to eftablllli them. And
wheft once a legiflative and executive
Power is thus fettled and ejlablijhed
by the Coufcnt of a People, who ac-

Part HI. WitliQiOlU 229

quiefce in it, and upon all Occafions
take Shelter under its Protedlion , it
is to be looked upon as ratified and
confirmed by God's own Appoint-
ment; and SubjeSfion and Obedience
is accordingly to be paid to it by every
particular Perfon who abides within
the Precindts of its Jurifdidion, For
' this was the very Cafe of the Roman
Government, which was in St. PaiiN.
time; and there is cxaftly the fame
Reafon for it in all other Kingdoms'
and Commonwealths whatfocver.

XLVII. Since then Magiftracy de-
rives it felf wholly from the Confent
of the People; from hence it will fol-
low, that the original Rule of the •
Magiftrate's Poii-er, and the SubJeSIs
Obedience^ 13 that Confent which the
People have given ; or, in oiherTerms,
thoje L^ws and Conliitutiofii of the
Place, in which the Body of the Nati~
on have acquiefced: Beyond which
neither any Magiftrate ought to com-
mand, nor is any Subje^ bound to
obey. For where there is no Law »

therecan be no Tranfgreffion, norany
Obligation to Obedience ; nor con-
lequentljr any Right to command.

XLVIII. But r/t&e legijlative Pow-
er of any Nation do ena6l any thing
which is contrary to the exfrej} Law
of God, or the eternal Laws oj Good
and Evil; no particular Man can bi
bound to obeyfuch a Con/iitution. For
the Authority of God ought to weigh
more with us, than that of any Com-
munity whatfoever ; and it isexprcfly
ruled in Scripture, that we ought ta
obey God rather than Man.
. XLIX. And the fame Reafon (War,
Self-prefer vat ion) which allows a So-
ciety thus fettled intoa Government,
to punilh Malefaftors within them-
felves: muft aHbjnftifie them, if by-
force of Arms they defend themfelves
againft any foreign Enemy, which
would wrongor opprefsthem ; or en-
deavour to recover their Right from
thofe who have taken it from them,
and refufe to reftore it. For otherwife

were in vain for a Community to

Part III. EeliffiOtt, 23 1

hope to fubfift by maintaining good
Order and Difcipline at home, if all
the while they mull, withoutRemedy,
lie continually expoled to the Wrongs
and Infults of every Enemy which
may affault them from abroad ; I con-
clude therefore, that War^ -whether de-
J'enjive or offenfcue, rnay, in many cafeSy
be very juji and lawful: Nor is there
the leaft Word throughout the Holy
Scriptures which may reprefent (the
Profeflion of a Soldier, who fights
under a lawful Authority, as any way
contrary to Religion and a good Con-
fcience: Tho' fuch a Man certainly
ought not only to exercife his Calling
with as much Mildnefs and Humanity
as can be conjijient with the Service
of his Country : but alfo ever tofatif-
fie bimfelffrji of the lawfulnefs of the
Caufe in which he engages before he
draws Sword in the ^larrel: For
as we are obliged to do no Hurt to any
Man whatfoever, if we can avoid it;
fo, for the very fame Reafon, ought we
not to become inftrumental in any
Wron^

^2 a (SoiHcman'gi Part in.

"Wrong or Injuftice which another
JVIan (let him be who he will) in-
tends to do.

" L. That an humble Demeanour^
together with a reajlnable Diligence,
-end an honejl Fidelity to his Majier,
is the Duty of every Semant, is moft
apparent ; becaufe if a Servant be ei-
ther haughty, negligent, orunfaithful,
he ceafes in effedl to be a Servant.
And on the other fide, that "Jujiice
and Humility are no lefs the Duty of
a Mafier towards his Servant is alto-
gether as clear, becaufe where thefe
are not obl'erved, the Condition of a
Servant muftbe intolerable, and con-
trary to that comfortable State which
we fuppofeGod to delign for all Men
and therefore for Servants, who area*,
much Men, and as much valued
God, and for whom Chriji died,
well as for their Mafters.

LI. That all Chriftians are,
(according to Chriji'% Inftjtutioi
ought to be combined together int9
97te Society f which

ea&_

in. aiKff(«u 233

Church, I have already faid, Part II.
§ 4a Nowj in all fuch incorporated
Societies, thefe three things are ever
to be confidered, i. What is the De-
iign of the Perfon or Perfons, wha
ijrft gather and inftitute them? 2,
What Advantage accrues to thofe
who become Members of them ? And
3. What are the Laws and Rules
to be obferved by the whole Body,
and every Member of it ? The Defign
of our Saviour Je/us Chriji, who at
the Will of his heavenly Father, infti-
tuted and embodied the Chriftian
Church, was to purifie unto himfclf
a peculiar People zealous of good
Works, or in other Terms, by this
Incorporation fo made, more effe(fhi-
ally to promote the Praftice of Virtue
and Godlinefs in the World. The Be-
nefit and Avdantage which eveiy true
Member of this Church may propofc
to himfelf,is the Participation of God's
<5race and Alliftance here for the bet-
ter Performance of his Duty, and the
^joyment of everlafting Happinefs
lol-f r hereafter;

234 9 ^eittumanV Part in.

hereafter; both which are promifed
to us by God, in and through Cbrtji
yefus our Saviour. And lailly, the
Laws of the Chriftian Church arc
cither, i . The general Laws of Piety
and Morality, of which I have hither-
to been giving an Account; or, 2.
Such particular Conilitutions as'are
proper to it, confidercd as a congre-
gated and incorporated Body of Men,
which I have referved to be treated
of in the laft Place of all.

LII. Thejirji thing which is z'ncum*-
bent on every Man, as (or rather, in
order to become) a Member o^'the Chri"
fiian Vhurch, is to be baptized in the
Name of the Father, the Son, and the
Holy Ghoflj which Ceremony is
intended to put us in mind of that
Purity and Cleannefs from Sin, to
which we ought to bring our Souls
by a virtuous and lioly Life. And
altho' to wet or wafli the Body with
Water, mayfeembut a flight and in-
confiderable thing, yet fince our Savi-
our Chriji has exprelly appointed and
commanded

Part in. Keliffiom 235

commanded it, and I'mce his Apoftles
were always mod careful to perform
itj infomuch, that even they who
hadreceived the extraordinary Gift of
the Holy Ghoft from Heaven, were
yet required .to be baptiz'd, in order
to become vifible Members of the
Church: This Ceremony, I think,
ought not to be left off, or difconti-
nued, Altho' whether it be perform'd
by dipping the Body under the Water,
or by Iprinkling the Water upon it,
to me feems to be altogether Indiffe-
rent; and [obe regulated only byPru-
dence or the Cuflom of particular
Pkces. For neither does the Word Ba-
ptize fignifie any more than' to waft:;
which may be done either way; nor
does it appear that the Apoflles dipped
all thofe whom they baptized. More-
over fince fprinkling as well as dip-
ping, may fufficientlydenote the wafli-
ing, and cleanfing of the Soul from
Sin ; and fince Baptifm is nor cxprefiy,
in the holy Scripture, determined to
either of thefe ways , to the excly.-

«36 a i^entlemarf *J Part iii.

fion of the otherj I conclude, that
God has left the matter (fo far) indif-
ferent to lis ; and to be order'd accord-
ing to Prudence as the Circumftances
ofThingsandPerfonsihallatanytime
direct: And as long as theSubflance
and Deiign -of his Command is care-
fully retained, I fee no neceifity of
being fo very folicitous about a Cir-
cumftance of it ; except it could evi-
dently be made appear, that he had
appointed and determined it.

LIII. Since then Baptifin is as the
Entrance or Door of Admittance into
the Church of Chriji, it will foUovr,
that all they and they only who are
duly quaiified to be Members of his
Church are fit to have Baptifm ad-
miniftred to them. If any Perfon has
been brought up out of the Church,
until he comes to Years of Under-
ftanding and Knowledge, he is then,
and only then, qualified to be a Mem-
ber of the Church, when, having re-
pented of all his former Sins, he be-
iieves and owns, that Jefus is the

Pan in. Ecliffioit. 237

•CJmJi^ the Son of God, and confe-
quenlly receives and profefles thac
FaithandDoflrinewhichhe has taught
and authorized, and obliges himfelf to
live according to all thofe Laws and
Rules which he has prefcribed to UG :
this being the very Condition whidh
our Saviour indifpenfably requSrtS
from his Church, and every Member
-of it according as they are capable of
Herforming it. But if a Child be born
■of Chriftian Parents, or is fo in the
-Hands of Chriftian Guardians, as that
it is in their Power to bring him up in
the true Religion; and they do pro-
mife and engage fo to educate him;
fuch a Child as this, even before he
comes to any Knowledge of things, is
yet qualified to be a Member of the
Church of C/'W// (upon the Prefump-
tion that he will perform what God
requires from him whenhe comes to
be capable of it) and fo to continue,
if by Apoftafy or Wickednefs he does
not, inProcefs of time, feparatehim-
felf again from it. For this, beyond
L 2 \5\\->$\iXa

238 g t^entlemau'is Part in.

difpute was the Cafe of Infants before
the Coming of ChriJ}, who at eight
Days old (if Males) were to be cir-
cumcifed, and thereby admitted into
the Church of God, and within his
Covenant, if they were either the
Sons, or Servants born in the Houfe,
of believing Perfons, and who, as
well as their Parents, are expredy faid
to enter into Covenant with God,
which is but another Expreilion for
becoming of his Church. And no
one furely will offer to fay, that
the Cafe of Infants is made worfc
than it was, by our Saviour's coming
into the World; efpecialjy, iince he
has expreflly commanded, that little
Children fliouldcome unto him, and
not be forbidden; for that of fuchis
the Kingdom, that is, the Church of
God. I conclude therefore, that not
only Adult Perfons, tvho make a diu
ProfeJJion of their Faith and Repen-
tance ; but alio fuch Infants as are
in a 'way of being brought up in the
Chrijiian Religion, are^ without any

PartllL Eeliffibiu 239

Obftacle, to be admitted to Baptifm,
LTV. There are fome Paflages 111
the New Teftament, which feem
plainly to fuggeft to us , that it was
a conftant Cuftom with the Apoftlcs
of Chrifi, to lay their Hands upo7i
all fuch as has been baptized (which
liying on of Hands was undoubtedly
accompany'd with Prayer to God) in
order to their receiving the Gifts and
Graces of the Holy Spirit of God :
But that this was a thing pofitively
prefcrib'd and commanded, I do not
find clearly prov'd : And therefore , '
altho' I dare hot haftily condemn
thofe particular Churches where this
fame Cuftom is difus'd or intermitted;
yet fince the Grace and Alliftance of
the Holy Ghoft, in order to the lead-
ing of a good Life, and obtaining eter-
nal Happinefs, is for ever continued
unto the Church, as I have laid
Part II. § 42. and therefore ought
ever to be fought for (altho' the
working of Miracles, and fpeaking of
.all Languages, withoutJearningthem,
\ • L 3 be

240 a ^£ntlcma»*£t Part ni.

^ be ceas'd from amongft us) I cannot
but conclude that the laying on of
Hands upon Perfons that have been
baptiz'd together with Prayer ro
God for their Growth and Continu-
ance in Grace, which is common-
only czWd Cofijirmatiorj, is aprutUnt
and godly Cujlom, and ever Jit to ie
continued in the Church.

LV. As every particular Man
whatibcvcr- is obliged, in his own pri-
vate Pcrfon, to honour and worfliip-
God; iot he Churchy beiitg a Society
incorporated j or the better ferving of
God, is under an Obligation to do the
fjme in her afTociated Capacity, that
is to fiiy, to aU'emble together for his
Worjhip, And becaule the whole
Nimiber of Chriftians, which are dif-
pers'd over the Face of the Earth , are
not capable of meeting togedier in
one Place; tlie univerfil Church
therefore Ues under a Ncceffity of
fubdividing it fclf into particular
» Churches; and thofe again into par-
k titular CongregatioaSj according as
P diey

Part III, EcUfftOW. 24 J^

they- find to be moft convenient for
the purfuing that fame End for which
they are fo incorporated. Moreover^
fince all thefe particular Churches
and Congregations, areftill, or ought
to be, but Parts and Members of that
One Catholick Church which our
Saviour Chrift has appointed and
founded, it follows, that none of them?
ought to conftitute or a<fl any thing
among thcmfelves, which may give
a juft Occafion for the breaking of that
Union and Concord which he de-
fign'd, and has commanded always
to be maintain d amongft them. Bur,,
on the contrary, Matters ought every
where fo to be order'd , as that if a-
Menaberof any one particular Church
fhould travel into any other Part of
the World, he may meet with no-
thing in any Chriftian Congregation^
where b€ comes, which juftly fliould
be a Hindrance to him from aflen>-
bling or communicating with it.
• INl.l'he particular ASls to be per^
^vm^d in tkeje Cbrijian AJemblieSy

L 4 are

tion
nefs

242 a0cntleman'0 Partinj

are allfuch as lend to the Edification
of the People in Viruie and Godlinefs
(which is the Dcfign of their IncorT^,
poration) and confequently to
promoting of each Man's eternal Sal
vation (wliich is the End tliat every"
Chriftian is fuppos'd to pnrfue.) All
which are reducible to thefe two
Heads, ■"j/s;. Devotion towards God,
which includes ConfelTion of Sins,
Prayer for all things neceflary, both
for themfelves and others, and Praifing
of God, as well for his own Excel-
lency and Perfedlion, as for his Love
and Beneficence to all Mankind: And
2. The InArudion of the People
which are afiTembled, which is to be
done by reading and explaining the
Holy Scriptures, catechizing, preach-
ing, &c. But there is one Aft of
Devotion towards God to be per-
form'd in fuch publick Aflemblies,
which is commonly known by the
Name of the Sacrament of the Lord's
Supper, or the Holy Communion;
of \yhich it will be fit to fay fome-
thing

III. Etlijiott; " 243

thing more particularly, becaufe it is
an Ordinance altogether of pofitive
Inftitution, as well as Baptifm, of
which I have already fpoken.

LVIL As our Saviour's Death and
Paffion, which he underwent for the
Sins ofthe whole World, fhouldever
put of Gratitude be remember 'd by.
us in the moft emphatical and affedt-.
ing manner; fo, except we have,
every one of us, a Share and Intereft
in tnat Attqnement which he thereby
made to God for us, we cannot, by
the Therms of the Gofpel, hope for
eternal Salvation. In order then to
both thefe Ends he hUnfelf\ before
his Death, appointed it^ as a perpe^
tual Ordinance for ever to be con-
tinued in his Church, that Bread
Jkould be blejfed , broien^ and eaten^
and a^ Cup aljo bhjjid^ difiributed^
and drank^ tJifuch AJfembliesasJhould
meet together in his Namey not only
as a Remembrance of his Sufferings
fcr us, whidi .arc thpteby ihewn
fotdi ajid reprdontj^di bm Alfo as

- L 5 the

4 3 Seutltmaii's Pan in.

the Communion, that is to fay, the- 1
Exhibition of his Body and Blood' I
unto, and the Participation of them,
by all faithful and good Chriftians.
To fay with the Roman Church, that
the Siibftance of Bread and Wine, be-
ing blelTed or confecrated in this Op* j
dinance, are tranfubftantiated, or turn-
ed into the very real Subftancc of the
Body and Blood of Cbrifl, (o as that
I that very fame Body of his which
fcvas crucify'd, and that Blood whicHj
f was Ihed, are wholly and cntirctj^
received Into the bodily Mouth, aiOT[
fwallow'd down by every Communw
cant, does not only draw after
fuch monftrous Abfurdltics,
Man, I think, without renouncin;
his Reafon, can digeft, nor can be in*^
ferr'd from any Paflagc of Scripture
interpreted according to the Rules
which I have laid down, Pari 1 § 25.
and 33, But is alfo diredly contrary
even to the Letter, as well as Mean-
ing of the New Teftament; in which
the Bread, in this Holy Inftitution,

Part nr. fSitUsion* h$

is plainly called Bread (and by the
feme Rule the Wine muft lUlIreraaio
Wine, as toits natural Subftance) ever*
after theBleflingorConfccration of It.
As therefore I mufl needs conclude,
that the Body and Blood of Chri/i
are not received by the Members of
his Church after that manner which
they of i^owf do define; fomuftital-
fo follow, that their worfhipping of
the Hoft and pretended Sacrifice of
Cbriji in the Mafs, together with
their depriving the Laity of the Cup
(which, befides other Abfurdities, do
wholly depend upon the Dodrine of
Tranfubftantiation) are none other
than mere humane and unlawful In-
ventions and Pradticcs. But fince a
Man may then be faid truly to receive
and partake of any thing though
at never fo great a Diftance from him
when he has a real Intereft in it, and
enjoys the Benefit and Advantage of
it (as a Man may have an Eftate, and
reap the Profits of it, tho' it lies in a
far diftant Country) I do tlierefore
L 6 covvlVm-Ar,

246 aiScntlcman'si Partiu.

Conclude, that the way whereby we
do receive or communicate in, the
Body and Blood of Chriji, by this
Ordinance, is by being made Parta-
kers of thofe Benefits, which, by the
crucifying of his Body, andthefhed-
ing of his Blood, do accrue to us;
and that whofoever eats of this Bread,
and drinks of this Cup in fuch a
manner as Chriji has appointed, has
thereby affuredly a Share of thofe Be-
nefits held forth and convey'd unl
him.

LVIII. How often this Ordinance
is to be praf}ifed and repented in
every Congregation, is not exprefly
determin'd, either by Chrifl, or his
Apofiles ; and therefore can only be
regulated by the Prudence of the
Church it felf: But common Reafon
■will tell us, that it fliould h^fo often
at leajl, as may befufficient to preferve
afrefi and lively Remembrance ofthA
Sujf'erings of our Saviour in the
Minds of the People; this being
main End of its firft Inflitutlon.. A:

!e« J

Part III. Reltiyton. 247

fo often therefore ought every CKri-
flian, who is arriv'd to Years of Un-
derftanding (for fuch only are capable
of doing any thing in remembrance of
another) to come and be Partakers of
it. For to contemn or negleft this
Ordinance which Cbriji has appoint-
ed for fuch a peculiar End, argues a
great Slight and Difregard of his
Death and Paffion (befides the Difo-
bedience to his Command) and there-
fore is juftly to be looked on as a ve-
ry great and heinous Sin.

LIX. As it is a great Affront, and
even a Mocking of God, for a Man
to draw near to him in any of his Or-
dinances, without a fincere and well-
meaning Heart (for which Reafon
Hypocrify in Scripture is reprefented
as moit odious, and the Prayer and
Sacrifice of a wicked Man, whilft he
continues fuch, is faid to be an Abo-
mination unto God) fo does- he feem
to refent fuch a Practice in no 1
ftance more than this of the Holy
Communion; of which he who eats

W «48 9 fientieman'tf Part im

and drinks unworthily, is expreflj(
iaid by the Apoftle to be guilty qf thiff

kBody and Blood of Chriji, and te
fat and drink. Damnation to himfelf»
Which Expreflions, altho' they asa
differendy interpreted by divers Pew
fons, yet in whatever Senfe we tak<
them, they do abundantly fhew, thai
God is in a particular Manner offen4<
ed with thofe, who any way profan*
thisfacred Inftitution. // therefore rj
the Duty, and ought very much to hi
the Concern of e^jery Chriflian, Jirfl,
to examine himj'df, and to make tl^
bed trial and enquiry that he can)
whether he be truly fincere in hil
Refolutions of ferving and obeyii
God faithfully all his Life-long (fa
any Perfon who is thus difpos'd, aaJ
none other, is ever acceptable to God^
^nd then, with Devotion and Revi
rence fuitable unto fuch Sincerity, j
come and eat of this Bread, anJdrit
of this Cup: That as, on the or

kiide, he may not negleit what Cirgl
has commanded and reqiiir'd ; fo.

Partlll. UeKcfon. 349

tbe other, he may not incur the Pe--
nalty wjiicli is threatned to an unwor-
thy Receiver,

LX. He that worfliips or prays to
God by himfelf alone, may do it as
well by oiFering up only the inward
Thoughts and Defires of his Mind,
which are clearly iccn and known
unto God as by exprefling himfelf
outwardly by Words; which, tho'
even in our private Devotions they
may be very proper to keep our
Minds intent upon what we are about,
yet are no way necefiary to inform
God of what we think or wifh for.
But when a Society of Men do meet
to join together in God's Worfliip,
their Devotion muft of neceflity be.
outwardly exprefled in Words; be-
caufe there is no other way of keep-
ing their Thoughts (wherein their
Worfliipdoesconfill) united and join-
ed together. And fince Words not
underrtood, arc in effedl the fame with'
no Words at all ; I conclude, that tbe
LnngHc'^e '■jL'hcrdn the WorJJ:'ip of any
Cfjurc6

■ 250 9 *^ciit!ettiaii'js Part ni.|

Church or Congregation is offered aftl
to God, muji always be fuch as is weugk
underjiood by the Affembly of the Pe<hM
pie who meet together. Nor does-'W
even the Doiflriiie ofTranfubftantlatiJ^
on amaze me more, than that thft'
r Church of i^owc fhould own the i4/£3
' Chapter of St. P,ia/'s firft Epiftle tOt"^
the Corinthians to be the Word of
God, .ind yet have all their publick
Services every where performed in
I the hatin Tongue only, which is no^
I now underftood by the Generality c "
• any Nation in the World.

LXI. As Peace and Unity, miitutm
Love and good Agreement amongf
the Members of every Society, toge^
fher iDith Order and Decency, in
that is tranfafted amongft them,
abfolutely neceflary to the being ani
continuance, or at leafl to the wetlj
being of the Society it felf: fo
they carefully prefcribed and inculc
ted by Chrijl and his Apoftles,
things, to be always prcjerved -
mabitained in life Cbrijlian ChurcB

Tart HI. Eeligtom 251

And as he who firft: occafions the vi-
olation of any of them, Js plainly
guilty of a very great Sin ; fo in all
Matters that are not particularly and
clearly determined by God's Law, wc
cannot propofe a better and lafer Rule
to our ielves, than always to do that
which tends nioft to the Advancement
and Prefervation of them.

LXn. If fome certain time be not
determined forChriftians to meet to-
gether for God's Worfhip, which e-
very Man may know. of before it
comes, and accordingly prepare him-
felf for it by laying afide, for that
time, his worldly Bufinefs: Diforder
and Confufion, (which is the natural
Confequence of Uncertainty) muft
needs follow. That one Day, at
leaft, in fcva^ was expreflly required
by God, under the Mo/hick Law, to
be fandified and fet apart for his Ser-
vice, is beyond Difpute, That the
Obfervation of the Jewifh Sabbath,
or the»laft Day of the Week,
required from the Chriftian C

IS not ■
hurcb, I

H 252 a Gentleman's Part m."

^m to me feems very evident from St,
^V Paul's reckoning it ainongft the tranrj
■ illory Shadows of the old Law , Coln^
2. 17. Birt that weChriftians ought
not to be behind hand with the Jews^j
in fetting apart a Proportion of omS
Time for God's Service, I think wiUi
follow, as well from the great Merv
cies which we have received from
him; for which we, no lefs than
they, ought to ftiew and exprefs our
Thankfidnefe; as alfo from that go-(:
Deral Rule which our Saviour has gwi
ven us, that our Righteoufnds Chould
even exceed the Righteoufaefsof the
Scribes and Pharifees. And that ac-
cordingly one Day in feven, namely,
the firft Day of the Week (which in
Scripture is therefore called the Lord'l
Day, Rev. i. 10.) has ever been fil
fct apart for the Service ofGodinaHj
Chriflian Churches, I preiume wiH
be denied by none; as alfo that the
Reafon of the Apoflles making dioke
U of this particular Day, was in rnnenw
K trance of our Saviour's glorious R&i

Ll _.""

Part III. EleliBfOfT. 253

furreflion, which on that Day was
performed^ and whereby their Faith,
in him, which began to waver, was
confirmed and raifed above all doubt
or diffidence. Now fince no Reafon
can be given, or fo much as imagined*,.
why this Day fhouldbe changed foe
any other Day of the Week; I do,
from what has been faid, conclude,
that the Lord's Day, or firft Day of
tlie Week, ought for ever to be kept
Holy in the Chrijiian Church; and
particularly dedicated to the Service
of Gcd. And where either the Church
univerfal, or any particular Church,
has fet afide any other Days to be kept
Holy, in remembrance either of any
of God's Mercies to us, or of the
Martyrdom of any of his chofea
Saints, who fealed the Truth of the
Goipel vfiih their Lives, and tranf-
mitted it fo confirmed down unto us v
er, as Days of Fafling or Abftinence,
in order to humble our felves before
God for our Sins; fmce in all thia
there is nothing contrary to God's
Lawi

Law; nor any thing but what may
be well confident with, and fervice-
able to true Piety; it will follow
from what I have faid, § 6i. that
every Member of fiich a Church is
obliged to keep and obfervethefefame
other Holy Days, lb far as no way to
give Scandal, difturb the Order, or
break the Peace of theChurch, whi( '
has eftablifhed them,

LXIII. Order and Decency neceffa-
rily require that all the outward 0r-
cuntjlances ofWorJhip^ which God
himfelf has not determined by his
own Law, Jhould be fo fettled by the
Church, as that all Confufion and
Unfeenilinefs therein may, as much
as is poffible, be avoided. But Care
on the other fide, ought ever to be ta-
ken, that Modes and Ceremonies be
not fo multiplied asto become uneafie
and burthenfome, or diftradl the De-
votion of the People. Now, there
being no fuch fixed and demonflrable
Rules of Decency and Order, but
what will have a different Relifli with:
different

Partlll. EcWgiait. 255

different Men, according to their fevc-
ral Educations, and Cuftomsto which
they may have been ufed, it will be
very difficult, if not impoffible, for
any Church fo to regulate thefe ex-
ternal Matters as to pleafe every Man's
Fancy, and give Difguft to none : For
what fomemaythinkto be but decent,
others may take to be too formal or
pompous; andwhat thefe may appre-
hend to be fuitable to the Simplicity
of Chriftianity, another fort may look
on as mean and jejune. As therefore
the Church in this Cafe can do no
more, but ad: according to the beft
of her Prudence ; fo fince every Man
cannot expeft to have his particular
Fancy in thefe things pleafed and gra-
tified, /'/ will evidently appear to be
the Duty of each prmate Cbrijiian, fo
far to comply with every fuch Conjii-
tiition of the Church where he dwells
(provided there be nothing in it which
is finful) as not to break the Peace and
.Unity, or diflurb the Order of the
Church on that account. But if any
ChuccK

inS

.256 9iScnHtmai»'si Part

Church ftiall offer to impofe any Ce-
remonies or PratSices whatfoever
( which God has not prefcribed, and
which therefore are in themfeives in-
different) not for Decency and Order,
but as things in thennfelves Holy, or
^folutely neceffary to Salvation (as
feme of old would have done by the
Jewifli Ceremonies,) with fnch Im-
pofitions as thefe no Chriffian ought
at all to comply ; nor fuffer his Reli-
gion or Confcience to be thus bnr-
.thened; But every Man muji ftand
faji in that Liberty itiher^with Chrift
Sas made us free ; tho' at the fame
time he muft be very careful not
pretend, or ufe this Liberty as a Cli
of Malicioufnels.

LXIV. Since different Opinions itt'
Matters of Religion, are generally apt
to beget Diffenlions and Animofjties
between thofe who entertain them, as
our daily Experience does abundantly
teftifie ; it ought to be the Church's
and every private Chriftian's Endea-
vour, that all Men may become of

Part III. jaeHgiom Z57

one and the fame Judgment, or at
leaft that there may be as few Dif-
ferences among them, as is poffible.
When therefore any religious Dijpute
arijhy whereby the Church's Peace
and Unity is like tol^e endangered,
// is free and proper for (noT is thert
any thing which ihould hinder) c^VAer
the Church univerfa!, or any parti-
cular Churchy or even any prudent
Men whatfoever, io declare andpub-
lifi their Senfe of the Matter m de-
bate. But as no Man can be obliged
to believe the Determination of any
Church or Party whatfoever, any far-
ther than he is convinced and fatisfied
of its Agreement with Reafon and the
Holy Scriptures, Part II. § i. and 2.
fo is not any JWan bound to oppofe
or difpute even againft an Error it felf
except there be fomething in it which
is injurious to Chriftian Faith or Pra-
ctice; and confequently which may
prove pernicious to Mens Salvation.
And therefore if fuch a Miftake
which may have prevailed in any
Church,

25** a iffient!emnft'0 Partiii.

Church, cannot well be redified with-
out endangering the Breach of Peace
and Charity) becaufe they who hold
it, it may be, are obflinately wedded
to it) I think // is the Duty of us all
, to be very tender in fuch a Cafe, and
to permit every Man freely to abound
in his own Senfe, until fuch time as
God fliall think 6t to bring them to
a clearer Sight of the Truth. And by
no means to renounce the Communion
of any Church on the Account of any
Error that is not damnable , and much
lefs on account only of fuch Terms or
ExpreiTions as are but abftmie, or of
doubtful Signification. For otherwife
fmce the Apprehenfions of Men are
fo very different, (efpecially in fuch
things as, being remote from ourSen-
fes, are matter only of rational Specu-
lation) if difference of Opinion upon
fuch theological Queftions, as do not
immediately cojicern our Salvation,
were a fufticient ground of Separation
in Point of Communion, there would
fooa be probably almoft as many
Churchc

rchCL

Part III. Eeft'fllOIK 259

Churches as Men in the World. But
if any Church fhall require from a
Man, eitherto comply with, or pra-
aife, any thing which is not only a-
gainft his Fancy in Point of Decency
or Convenience, but alfo againft his
Gonfcience in Point of Lawfulnefs;
or that he fhould not only be filent
and not oppofe, but alfo explicitly
profefs the Belief of any fuch Do-
dlrines as he judges to be falfe (howe-
ver innocent the Belief of them may
be to them who think them true)
and if fuch a Church fhall refufe and
deny her Communion to all thofe who
will not join with her upon thefe
Terms ; • we muft rather be contented
to be excluded from fuch a Church's
Communion, ihan to purchafe it by
folemnly telling a downright Lye be-
fore God and the World, or by the
Violation of any other of God's Com-
mands: For if we offer to do Evil
that Good may come of it, St. Paul
has declared us to be in a State of
Damnation.

M . LXV.

26o a(^Cllttemaif0 PartllL

LXV. For the due Regulation of
every Society, it is neeeflary , that it
have a Power fomewhere or other
vefted in it over its own Members^
either to compel them to live orderly, ,
according to its Laws and Conftitu-
tions, or, if any of them are dilcJbedi-
ent and refractory, ^ and will not, up-
on due Adnaonition, be reclaimed,
wholly to exclude them from the Bo-
dy of the Community. For, other-
wife, if the Members of any Socie-
ty may, at their Pleafure, break. its.
Conftitutions, and violate its Laws
without control, this would be whol-
ly to puU down the Enclofure, and
lay all open and common, as before;
and confequently in effed:, to dif-
folve the Society it fel£ And accor-
dingly our Saviour has given the
Church a Power to admomjh and. re^
buke thofe who give any fcandal by
their ungodly and unruly Behaviour '^
and {/'upon this, tjoey da not repent
and reform^ of rejecting and cutting
thim offfro?n her Communion. Which

Autho*

Pa«IlI. Mgtort^ 261

Authority mufi ever be excrcifed
with due Mildjiefe and Caution, for
the Edification , and not with Heat
and I^uty, which in the End would
niore pfobably tend tothe Deftruftion
of the Church, But if any Church
fhaM go beyond this, to puniih or per-
fccute Men with Fire and Sword, or
with Fines and Imprifonment, only
for' being of a different Perfuafion^
frotti and refufing to communicate
withhef i in my Opinion {he hercia
ad^ contrary to that Mildnefs and
GeAtfetiefs, which the Gofpel, upon'
all Occafions prefcribes, and particu-
larly in the Cafe of dealing with thofc
who oppofe themfelves to it^ 2 Tim.
2^ 24. Altho^ at the fame Time it
cannot be denied, but that if any Man,
under the Pretence of Confcience, or
Religion,fhall advance fuch Doftrines,
or do fuch Adls as are deflrucftive to
the Peace or Safety of the civil State
or Commonwealth; the civil Magi-
^ ftrate may, and ought to punifh fuch
a Perfon according to the Laws of the

M 2 \.-^vA^

262 a €^ent!etttatt'0 Part IIL

Land, notwithftanding all his Pre-
tences. For if the Plea of Confcience
( the Truth of which can only be
known to Almighty God) be fufficient
to fave any Malefactor from Punifli-
ment, no civil Society can ever be fafe,
and all humane Laws and Magiftrates
would be wholly ufelefs. See Part I.

LXVI. And as Almighty God, in
his Mercy, is pleafed not to cut the
greateft Sinners off from all Hopes of
Pardon; but is ready at any time,
upon their true and fincere Repen-
tance, to receive them again into his
Favour, fo has he committed unto /i6^
Church the Miniftry of Reconciliati-
on; which Church therefore accord-
ingly ought not only to eftdeavour
to bring Sinners to Repentance by
Preachings Admonition^ aJtdExhor^
tation ; but alfo wherever foe fees evi-
dent Marks a?id Tokens oj it in any
Per/on (of which yet there ought to be
good afllirance) for his greater comfort
and eafe of Confcience, to remit or ab-

folve

Part III. EeUfflom 26j

folve him from his SinSy and reftore
him agaiji to the Benefit and Privilege
oiChriJlian Communion^ of which I
fuppofo that he has, or ought to have
been deprived: And whatever Sen-
tence of thus binding or loofing, re-
mitting or retainbig of Mens Sins, is
duly and regularly pronounced by the
Church upon Earth, our Saviour af-
fures us it fliall be ratified and con-
firmed by God in Heaven. But that
a Man is obliged to make a particular
Confeilion of all his Sins unto any o-
ther Perfon, except God, in order to
obtain the Pardon of, or Abfolution
from them; as I no where find it af-
ferted in the Holy Scripture; fo the
Reafon which the Roman Divines do
alledge for it, is very weak and uncon-
' eluding: For it is not the particular
Confeflion of a Man's Sins (which
may be performed by the moft har-
dened Impenitent) but his Contriti-
on, and the vifible Reformation of his
Life (which may fufficiently appear
without a particular Cofeflion) that

M 3 ^^^Y

264 a «*eitaemim'0 Partiu.

only can enable the Church , pr her
Minifters, to judge whether he traly
repents of his Sins, or not, and con-
fequently, whether he be a proper
Obje<a of God's Mercy , and the
Church's Favour. Altho' I deny not
but that in fome Cafes it may be very
proper for a Man to make known the
Difeales of his Soul, to a prudent Spi-
ritual Phyfician, that he may have
his Advice far the Cureof them. And
his Duty alfo to make an open Con-
fcflion of his Sins whenever it is ne-
cellary for God's Glory, or to repair
any publick Scandal which has been
given by him.

LXVII. That Almighty Godeye^"'
where he has pardoned a Man « Siqs
upon his trpe RepenPtancc, m^y yet,
on the Score of thofe very Sins whicji
he has fb pardoned, lay for^^e ifhftfp
and fevere temporal Afflidlioojs upon
the Penitent, either to keep him more
effedtually from finning for the tirxie
to come, or that it may be a Terror
to others, or for many other Reafpus

beft

Partlll Relffffom 265

bcft known to himfelf, is a thing that
cannot be difputcd. But from hence
TO infer that thefe temporal Afflidli-
ons, if not laid on us in this World,
are to be undergone in Purgatory, and
that therefore, for the preventing
'them, it is fit and neceflary that Pe^
nance Jhould be impofed by way of fa-
tisfaStioriy or Indulgences gra?ited by
way of RemiJJkn : And all this w ith-
out any Warrant from the Holy Scrip-
ture, fave only a faint and forced
Confequence from fome few perverted
Texts J is a thing fo groundlefs and
precarious^ that it amazes me to think
now Men can fufFer themfelves to be
fo grofly impofed upon. And who-
focver fliall duly confider upon what
weak Grounds the Pope and his Pre-
lates do pretend to a Power of difpcn-
fing and diftributing the Merits of
Chriji unto the People, by way of
Indulgence (as if they alone had
the keeping of that Treafure under
Lock and Key; and to \vhich, tho*
infinite, they have yet added the Me-

M 4 rits

{

266 a <5entlcman'0 Part ui

rits of the Saints, to make their Trea-
fure more abundant) will, I think,
very much wonder that their People
ihould be fo free to part with their
earthly Treafure in purchafing thefe
Indulgences upon no better Secu-
rity. ^
LXVIII. That the Apoftles of
Chrijiy when they were firft fent a-
broad to preach the glad Tidings of
the Gofpel, did anoint many lick
Perfons with Oyl, and thereby mira-
culoufly heal them, we are plainly
told by St. Mark ch. 6. j^ 13. And
that in this they do no more than
what Chriji himfelf had expreflly
commanded them, is moft reafona-
ble and probable to fuppofe. More-
over, that the anointing with Oyl,
which is mentioned by St.yameSy ch.5.
3^ 14. was intended for the very fame
Purpofe, viz. the raifing up the lick
Perfon and relloring him to Health ,
is as apparent as any thing can be
from the very Context. But as we do
not Jin d that this anointing of thejick

was

PkitilL Eertglom.' 267-

was appointed either by Cbrift or his'
Apoftles, as ajianding and perpetual^
Ordinance for ever to be ufed in the'
Church \ fo fince Experience (hews,
that the miraculous efFedl of healing*
thereby is now wholly ceafed^ I can^
fee no Reafon why the Practice it felf
fhould be any longer continued. Bur
what juft Ground the Church o^Rome -
can have from either of thefe, or any
other Place of Scripture for the Di-
vine Inftitution of their extreme Un-
dion, which they makic ufe of for a
far different end, namely, theprepa-
^ ring thereby of Perfons who are paft*
Hopes of Recovery, for their Paf-
fage into the next Life, is more than<
I am able to find out.

LXIX. Asthe Body-Natural would?
be but a confufed and. ufelels Lump,
if it were not diftinguiflied into the^
feveral Members which are necef-
fary for its own Service and Prefer^
vation: And as the Body-Politicb
would be a diforderly Rabble, if
there were not Magift rates fettled to
• w M 5 riile:

268 ^a^ntimiitC^ Part Hi.

rule and govern, and Mini^riai Of-
f^ierf appointed to periprm all necefifi^
ry Fund:ions in and about it > fb the
Holy Scripture, as weii aa Rjeafi>Qy
aflures U3 (and the Pra<^ce of the
>|LppftoUcal Church, which is there
rqcorded, confirms it j that the iike
Api^ointment and Qimndiion^fOSi*
cesa re no lefs neceflary in the C^usch;
in order to the regular and ordedy
Government of it, and the due Execu*
tion of all its Laws and ConfUtuti-
ons. But how far theie Offices are
limited and appointed by the Law of
God, or how far left to be fettled and
determined by the Prudence of the
Qhurch, according as Ciraimftancps
may render it convenient, is what I
ij|::^all not take upon me to pronounce
rpy Sentence in. But whatever PolU
ty or Ecf:lejiajiical Conjiitution isfet^
tkd end acquiefced in^ either by the
'whole Church in gefieraly or by that
of any Nation or Cowiiry in parti-*
cular^ Ithviky ought- quietly to be fub-*
mitled to by every one who would b4

a Mem6€r

l^tt HI. Rtlffff Ott^ 269

41 Member offucb refpe^ive Cburcbi
except there spears to him to be ei-
dier fomethii^ therein, wliich is not
only uBCommanded, but even con-
trary to the Law of God ; or elfe
ibmething wanting, which Grod re-
quires, and therefore is abfolutely ne-
ceflary to be matntain^d and kei)t n;
in all Churches. Nor can I appu
hcnd that any lefs Warrant can be
fufficient for breaking or endangering
the Peace or Unity ofthe Ghurch (the
Prefervatbn of which is fo often and
fo earneftly recommended to us in the
. Holy Scripture) befides the abfolute
Neceflity of obeying the pofitive
Command of God himfelf. And
therefore, lince the Government of
the Church by Bifhops, that is to iay^
by certain Perfons, having in theic
fcveral Diftrids a Priority among,
and in fome Refpeds a Superiority
over the Prelbyters, has for fo many
Ages been univerfally fettled amongft,
and acquiefced in by all Chriilians in
all Parts ofthe World; 1 cannot find

M 6 VvQw

how cbey can be excufed, who (with-
out any neceffity for fo doing ) have
fo earneftly fet themfelves, not only
to retrench the Excefles, and redtifie
the Abufes of the Epifcopal Power;
but aUb to pull down, and wholly
l"abo!illi the very Order itfelf; to the
no fmall Scandal of thofe who think
that fo univerfal a Conllitution, every
where taking Pkce even in the Pri-
mitive Church, could be grounded
on no lefs than an Apoflolick Ordi-
nance (of which there feem to be
fome, not oblcure, Footfteps in the
Scriptures of the New Teilament)
and that moft probable In Conformi-
ty to that Imparity which Cbrtjl
himfelf eftablilbed betwen the Apo-
ftlesand the Seventy Difciplesj who,
were yet both commilTioned l^hi: '
to preach the Gofpel.

LXX. How far aCafc of Neceffii _

may, upon fome Occafions, excufeor

juftlfie a Man for taking on him an

^^^Office which regularly does not be-

^^■Ipng to him, efpecially if hisDeiign

^^B^ therein

■k^ J

Part III. ISktUision^ ^71

therein be truly honeft and fincere, I
know not. But in a fettled Churchy
* where nofuch NeceJJity can fairly and
jufily be pleaded^ no Man certainly
ought ta intrude into any Ecclefafii^
cal FundHon\ or exercife any fuch
Office y who is not called and admitted
thereunto by the lawful Authority^
and according to the efablifhed Confti^
tutiom of tpe Society. For if this be
not carefully obferved, the Diftinclion
of Offices and Fund;ions in the Church
is in efFedt wholly taken away ; and a
wide Door opened for Confufion
and Anarchy. But then on the other
*fide, good Care, ought ever to be ta^
ken by the Church, that no Perfons
be entrujfted with any facred Officcy
butf uch as are duly qualified for it;
and that fuch a Maintenance be pro-
vided and fettled for every fuch Per-
fon, as that he may not be neceffita-
ted to negledt the publick Service of
6od, and the due Exercife of his Fun-
iftion, by being conftrained to bellow
and fpend overmuch of his Time and

Labour

272 a ^citflcman'iS Part ni. |

Labour m getting a Living for himfelf
and his Family.

LXXI. I have now gone thro'
what I at firft deiign'd ; and have
not, that I know of, omitted any one
thing which I could judge to be a
material or neceflary part of Religion ;
altho* I have on purpofe endeavoured
to avoid the IJfe of fome Words which
do frequently occur in all or moft
Syftems of Divinity that I have met
with; and the Reafon why I have fo
done, is not that I find fault with the
Words themfetves; but becaufe I
would have my Reader take notice^
that Religion docs not confiji in Terms
of Art t or Forms of Exprcjion; but
in the Belief and Practice of fuch
things as God has made known, and
requires from us: and it is too com-
mon among IVlen to wrangle about
Words, before they have clearly
fixed and ;igreed upon the Meaning
of them. J have not, for Example,
made nle of this Term 'Juflificati-
*«; bat yet I have endeavoured to

Part III. ReHglWt. 273

fliew upon what Conditions a Sin-
ner obtains the Pardon of his Sins,
and Mercy, at the Hand of God;
which is the fame thing ; Nor have J
faid any thing of the Nature or Num-
ber oi Sacraments y but I have fpo^ '
ken what I thought might be necef^-
fary concerning Baptifm, the Holy
Communion, and thofe other things
which the Church of Rome calls by
that Name. And if once I am fa-
lisfied touching any thing, how far
God requires ]t from us, and whe-
ther or no it be neceffary to Salvati-
on; I cannot fee why I fhould trou-
ble my felf much in enquiring, whe-
ther iuch a thing may properly be
called a Sacrament or not, which to
me feems no more but a difpute about
the Meaning of a Word. True indeed
it is, that in theDoi!lrine of the Tri-
nity, which I have delivered Pizr/ II.
§ 22. 1 have exprefly made ufe of
the Terms Per/on, Subjlance, &c. be-
cuufe I could find none others fo fit
and proper to exprcfs my Thoughts;
, _ . nor

I
I

274 a Gentleman's G?*:. Paniu..

nor duril I venture in fo fiiblimea.
Matter to apply new Words tothofe
things of which I can have but very
imperfeft and obfcure Conceptions.
And having thus faid all that I intend
upon this Occafion, I freely fubmrt
the Whole to the Judgment and Cen-
fure of every Reader; leaving to him
that Liberty which I my felf always
defire to enjoy; and being ready to-
rctrad: any thing that I have laid^
whenfoever I am convinced that t
have been therein miftaken..

( ^7S )

A N

APPENDIX

TO A

Gentleman's Religion:

In which it is prov'd,

That nothwg contrary to our Rea-^
^ fon can pojfibly be the ObjeSi of
our Beliefs butthatitisnojuji
Exception a^ahiji fome of the
DoBrines ofChri/iiantty^ that
they are above our Reafon.

1.1^ ^OW thofe Perfons, who

take unto themfelves the
^iftinguifhing Name of 17-
nit art am, do diflent from the main
Body of ChriJlianSy of whatfoever

Church

"276 an appenafiCj &c.

Church or Perluafion, touching t!
Doftrines of the Tiiniijr, and the In*
carnation of cur Saviour Chrijl, is "
well known, that I need not here
offer to open or explain the Terms
of the Controvcrfy which is manag'd
between them. Now when in tiiis
Difpule the Vnltaricm are prefs'd
with fomc PaffagesofScripture, which
feem very evidently to make againft
fhcm, befides other ways which they
have to avoid the Force of them, they
commonly have recourfe to tlie Na-
ttire of the thing controverted; and
prefs their Adverfaries back again with
lliis Demand, How fuchathinga
pofiiblybe? And when to this it;
reply'd, That there is evidently
Contradidlion to found Reafon in thi
Doclrines themfelves, and that the
Truth of them ought to be believ'd
upon the Authority of God , who
htith reveal'd them : But that the
Manner of them is utterly above, and
altogether incomprehenfible to our
iinite and narrow UnderftandingR, and
then

th?

: 3tt appen^Ur, &c. 277

thereFore not to be enquired after. In
return to this, there are fome who
maintain, that ifthefeDoftrines were
not contrary to Reafon, yet this alone
is a fiifficient Caufe to rejei^ them,
that they are confefledly above it.
For of that which is above our Rea-
fon (fay they) we can form no true
Conception or Ijlea; and it is ab-
furd, oiffather impoffible for a Man
to believe that which he cannot clear-
ly and plainly fo much as conceive or
apprdiend.

. Jf0FoT the right ftatlng and clear-
.C, Hii]^df this whole Controverfy, I have
given fuch hints in the Gentleman's
elijMiiy Part !• § 33. and Part.H.
2, 22:, 23, 37- as I tlaought to be
' rnoft fit for Men of ordinary Capaci-
'*Vt ty> ^ P^^ft fuitable to that Brevity
/which I gU along defign'd. But in
this Jppe7tdi^ I iball addffcfs my felf
unto thofe who are of a more refined
UnderfttpUiding, and accuftom'd to
a. mory cxa<^ way of thinking; and
try if fcan givel;h6m any Satisfaftion

la^as

^7^ an aptJettHfjc, &c.

in a Matter which feems to be not a
little perplexed, perhaps by the Qver-
much Curiofity of feme of both the
contending Parties.

III. That our Knowledge of things
is but fhort and imperfeft, isconfefs'd
on all fides. It is alfo very evident,
that no Language whatfoever will af--
ford us varie.y of Words fufficient to
exprefs all the Diverfitics and Pecu-
liarities of our Thougi'.L?, fo as to (e-
cure them from the Mifiikes of Ig-
norance or Mifapprebci/: ., and the
Cavils of Perverfenefs : huv .*:hat afu^r
all our Care our moft cautious Ex-
preflions will fometimes be liable to
be mif-interprc:ed to a contrary, or
at leaft wrcfled to a different Mean-
ing from what we intended. And
therefore the moft acute and judicious
Writer will probably find himfelf
much miftaken, if he at any time
hopes fo to handle any Controverfy
as tb fatisfy every Man. But fince,
upon the ftridteft Examination which
I have been able to make, I am, my

3tt appenair, &c. 27^

felf fuUy convinced of the Truth of
what I have concluded in this Dif-
pute, I will now, ( with God's Af-
fiftance ) try, whether I can exprefs
my Thoughts with fo much Clear-
nefs, and prove them with fuch fuf-
ficient Arguments, and pertinent In-
ftances, as may give feme Satisfaiflion
to others alfo: And that I may the
more effeftually do this, I (hall en-
deavour to proceed, as near as I can,
in fucha Method as is always us'd in
Mathematical Demonftrations.

IV". This Word DoBrine is but
another Term for z Propofition ; and
what a Vropofition is, or when it is
faid to be true or falfe, certain, pro-
bable, or doubtful, I need not fpend
Time to explain.

V. Reafon is that Faculty in Man
(for I meddle not with the Know-
ledge of Angels) whereby he appre-
hends things, and their Attributes or
Properties, and frames a judgment
concerning what he apprehends. And
alfo from thofe Judgments which he
makes,

f 280 an appciMj, &c.

makes, draws fometinies more imme-
diate, or more remote and diftant
Confequences.

VI. The Truth of fomePropofi-
tions is fo very plain, that as no
Man in his Senfes can deny them, fo
f it is impoflible to find out any thing
which is more plain wheFeby to
prove them. And fuch Propofuions
as tliefe I q%\\ J elf-evident : Such for
Example are. That all the Parts of
a thing taken together, are equal to
to the whole. That both Parti of a
CoittradiSiion cannot be true at ti
Jame 'Time-, and the like,

VII. V^hen tlie Truth of a Pi ^
fition does not immediately appear by-
itS own Light, but yet the Propofition
can, beyond Quelliion, beprov'dfrom
other Propofitions which are felf-
evident; fuch a Propoficion as this I
term to be built upon Reafon alone.
Such, for inftance, are, That fw^
triangles having equal Bafis, and
being contain d between the fame pa-
r^illel Lines, are equal; and all other
Froi

J a

pfm

^ anapietaKt, &c. 281

Propofitions which are capable of be-
ing demonftrated, or clearly proved
from the bare Principles of Reafon.

VIII. Wliere the Poffibility of a
Propofition (i. e. that it implies no
Contradidlion) can be evidently prov-
ed fom the Principles of Reafon a-
lone, but yet the aifhial Truth and
Reality of it cannot the fame way be
made appear; iuch a Proportion as
this I call reconcilable to Reafm.
Thus for Example, Tliat an Oak

JJiould grow up to its full and ufual
Stature in an Hour, is aspoflible (that
is to fay, as free from Contradiftion)
as that it fbould do the fame in an
hundred Years ; (for all Growth is
Motion, and the Swiftnefs of tlie
Motion may be for ever encreas'd)
but that ever this was aiftually fo,
cannot be prov'd by any Arguanents
drawn from Reafon.

IX. Where any Propofition (either
immediately in it felf, or mediately
in its Confequences) does plainly con-
tradid any other Propofition, which is

either

a82 an appeiiWjc^ &c.

either felf-evident, or built upon Rea-
fbn, fuch a Propofition as this I term
to be contrary to Reafoni liich for
Example is this Propofition , That the
three Angles of a T*ri angle are equal
to three right Angles ', and fuch like.
X. Where a Propofition is in it
felf true, but we are unable clearly
to apprehend or frame a Notion or
Conception of the things contained
under the Terms of it, fuch a Propo-
fition I term to be above Reafon. And
a Propofition may be either wholly
and altogether above our Reafon,
when we can frame no manner of
Conception of the things fpoken of;
or elfe but partly above it, when
we have fome Notions of the things,
but thofe very obfcure and imperfed:.
Thus the Dodlrine of Light and Co-
lours, is wholly above the Reafon of a
Man born blind, who can frame no
manner of Notion of thefe things,
from the Defcription which others
make of them, becaufe he is altoge-
ther deflitute of proper Organs, to re-
ceive

ait appcntrft, &c. 383

■receive any Imprcjrion from the things'
tlWinl'elves. IJut the iame Dodrine
would not be fo much above the Rea-
fon of a Man, who had fome faint
and confus'd Gliinmering of Sight,
tho' ftill much more above his Rea-
fon, as it would be if he were en-
dow'dwith the Faculty of clear and
diftinft Sight, another Men common-
ly- are.

■ XI. To knoiix, is to give Aflent to
a 'Propofition, when it evidently ap-
pears to be built upon Rcafon. But
when the Truth of a Propfition is
rfflented to, not upon Arguments
drawn from the Reafon, or the Na-
ture of the thing, but upon Account
of the Veracity' and Authority of the
PerfonorPerfonswho affirm it; fuch
vg Propofition as thit is {aid to be
Mieved, Farthermore, if a Man un- ■
derftands not the Meaning of a Pro-
pofition, and yet believes that it con-
rains a Truth in it, becaufe of the de-
ference he pays to the Perfon who
fpeaks it; this"! call an Implicit Be-
1-- N iief:.^

284 9n appetov, &C.

lief: And, properly fpeaking, the
Ot^ed of fuch a Belief is not the
Truth of the Proportion it felf, hvX
only the Veradty of the Spoiker.
But where a Man onderftands the
Meaning of the Propc^tion, which
he believes, this I caSl an Mxplicit
Belief.

XII. No Man can poffihlj believe
crgi'-je bis Affent to any HoBrine or
Prcpofiticn lebicb appears to Sim to
be contrary to Reafon{ fee § -9, ) For
to own a Propofition tO'beielf^evident,
or built upon Reafoi}, a^d yet at the
fame time to believe xmbtha-, which
mediately or iinmediately is contra-
didlory to it, is abfblutely impoilible.

X3II. If a Fropojition ie recon-
cilable to Reafon^ . (§^0 ^^^ ^
^ruth of it aljo tejlified by fucb Ptr-
fons wb9fe Veracity is bey md all
Doidt or ' Excepiony fucb 41 Prepth
ftiori cannot hut he believed by ^any
one unto nvbom it ames.fo/ttjtif^^
For if 'it be recoij^labla to-rilwis^n^
t&cn it way .fQffi>fy,^,;#e^^

and

» »

3ii appfittitjc, &c. 285

and if I am aS:ua!ly convinc'd of the
Veracity of the Perfon or Perfons
who relate it, I cannot chiife but be-
lieve that it is true. Froni whence I
think it evidently follows, that Reve-
lation, or the Teltimony of another,
niay juftly be looked upon, not only
2.% a Means of Information, butalfoas
a Motive of Perfuafon, whatever a
late Author fays to the contrary.

XIV. But that which is mojt ma-
terial in this prefent Controverfy, is'
what I am now going 10 make ap-
pear, 'viz. That a Man may have
moji f'ufficient and cogent Arguments^
to give his Ajfent tofuch Propofitions
as are not only in part, but wholly
and altogether above bis Reafon^
(§ 10.) For the clear and plain
evincing of which, I fhall crave leave
to make a Relation of a Conference
which once I had with a blind Manj
to whom, when I understood that he
had been quite blind from his In-
fancy, and never could remember to
have fecn die leaft glimmering of
I N 2 L^Kt^

{
\

aSis ail iippeifflti:, &c

Light, I had the Curiofity to put fe-2|
veral Queft'ions. I aflc'd him, firit 1
of all, Whether ever he had endea-^
vour'd to frame any Notion or Con-'
ccption of Light or Colours, of
which, I fiippofe, he had often hea rd
mentien to be made in common Dif-
oourfe? To which he anfwcr'd me,
That he had often endeavour'd it
with the greateft Application of his
Mind ^hat poflibly he could. And
to that End and Purpofe he had made
it his Bufinefs to aik all the Quefbinns
he could think of, whereby to get
Lnfonnation, but all to no purpufc;
for that lie \vas ihll altogether as ig-
norant of tlie Natare of Light and
Colours, and as unable to frame any
Conception of them, as if he had ne-
ver before heard the Names of them.
He told me moreover, that he was a
long time before he would or could
believe, that other Men had any Fa-
culty at all which he wanted. For,
fiiys he, I was fenfible of no Defed
or Imperfeftion in my felf, -but be-

^ >an appeaWr, &c. 2^7

'jev'd my felf to be altogether as per-
iedl as all other Men with whom I
convers'd; and therefore- when ■ they
told mc that I was blind^ and talk'd
to me of Light and Colours,- I'appre-
hendedj for a great while, that they
did it only to irapofeupon me. But
are you now convinced;- fald 1=, that
youare blind)' and' that other Men
have the B^aculty of Sight, which
you want? Yes, reply'd^ he, I am
fully fatisfy'd and convinc'd of it.
How can that be, faid I, when yoii
axn frame no; manner of Notion of
Liglit or Colours, which are tli;; Ob-
jeifts of Sight? Thus, anfwer'd lie,
I was convinc'd of it: They would
put me ata Diftancefrom them, and
yet would tell me every thing tliat
I did; as whether I ftood or fate, or
held up my Hand or let it down, or
the like; Whereas I could not difco-
ver any thing which they did, ex-
cept I were clofe to them, and felt
themcarefuUywithmy Hands. Now
by thisj .continu'd he, I am fiilly
N 3 convinc'd

Ca88 an appentito &c.

convine'd, that other Men have a
Faculty which I want, whereby (hey
jean difcover and diftinguifli things at
idiftance, which they call Sight:
%nd I am told by all Men, that there
, fomething catl'd Light, which is
1-diffus'd thro' the Air, and is the In-
ftrument whereby they are enabled
Lto exerciie this Faculty; and alfo that
he Colour and Shape ot* things aiie
he ObjeiSs upon which the lame i&
nploy'd. But altho' I can by my
Touch dillinguiOi between the dil-
uent iliapes of fome things, and (o
" amc a Notion of Shape: Yet
what Light is or what Cokurs are,
[ have not the leail Conception; aU
jtho' 1 am, us I have told you, fuf.
ficiently convine'd, that Ibme fuch
^things there are. Now, this Reli^
i^ion being ( for the Subftance of it')
'.true, to my own Knowledge; or iK
I .kiiit (as every Man will own it tO
^ be ) pollible and rational, it will evi^
f dcntly follow, without any farthe*
Proof, that this Man had very goofi

9n appetiWc, fee. 2S9

and unqueftionable Grounds to be-
lieve fome things that were altogether
above his Reafon; for what Sight,
Light or Colours were, he was ut-
terly uncapiible of framing, or re-
ceiving any Idea. Bur yet that there
were fuch things, and that all, he
heard Men difcourfe about them was
not mere Fiftlon, (as he for forne
time apprehended) was plainly prov'd
to him by fuch Arguments as every
reafonable Man muft allow to have
been abundantly fufficicnt to move
bis AiTent. • Nor was this Aflent of
his, which he gave unto thefe things,
a bare implicit Belief, § 1 1. 'as if
he had been told that fomething did
cxift, which was aiUed BliSiri; but
was altogether ignorant of what was
fignify'd by that ^ord, (as Mr. 'Ta-
land fpeaks.) Fbr ahho* it was abfii-
lutcly impoflible for him to frame any
direi^t Notion, or Conception, of the
things themfelves, yet by thole ana-
logous Reprefentations which were
made to him of ihemj he well might be,
N 4 and

liga at aiJpeUCtjE, &c.

and was accordingly, not only hi\ly
.convinced that what wr-s fpokcn con-
cerning then), was not infignificant
Nonfeiife; but alfo enabled to fra
fomefort ofreprefentative Conceptloi
of them, which is more than a Man
can do oi' B/i^/rii of which he hear
.only the Sound, but knows not the,
Signification, For, fuppoGngalVL
at the very Time of his Birth, to !
utterly dcpriv'd of his Organs oP
Sight; yec by the ufe of his other
four Senfes, he may well conceive
- what a Faculty of Seniation is
how a fenfible Quality, or the fm;
Particles of Matter flowing or
bounding from a Body, and flriking
upon the proper Organ of Senfe, do
make fuch a peculiar Impreflion upon
it, astoafFeftourUaderftandingwith
feme particular Knowledge of the Bo-
dy it felf, whereby we are enabled,
difl:inguifh It from other Bodies. A:
as he can direiftly apply all this
the Senfes of Hearing, Smelling, Ta-
iling, and Touching, «f which be
may_

FiilLy

LTon-

icantj

anieS

'tion^

Vlan

ears
the,

AattM

ther
sivc
a n^a
naH

may be as good, or a better Mafter
than other Men; fo, by way of Ann-
logy from thele Senfes he will be
able 10 make fome imperfe^ fort of
Reprefentation to himfelf, what fort
of thing Sight is, and what Light
and Colours arej tho' dircftly, and
particularly, he knows no more of
them, than if he had never heard of'
them. Sir Kene/m DJghy inhisTrea-
tife of Bodies, Chap. 28. tells us of a'
Spani/h Nobleman who was born fo
abfolutely Deaf, that if a Gun were"
fliot oft', clofe by hts Ear, he could ^
not hear it; and yet was taught to
fpeak very diitimitly; and,* by the'
Motion of any Man's Mouth, fo p?r--
fedlly to underiiand what he faid^ as*
that he would not lofe-a Word in a- ;
whole Day's Converdition; Now,'
the Dodlrine of Sounds and Mufick ■
muft of neceflity have been as much
above this Man's Reafon", as that oFi
Light and -Colours was above the
blind Man's, of whom I but now
(poke; and yet there might ^ery
N 5 good

^f 292 ait Sppentiij:, ^c

good AfTurance have been given to tl
One, that there was fuch a Senfe
^^ Hearing, and Tuch a thing as a Souni
^K as well as there was unto the oth^t
^H in the Cafe of Light and Colours,
^* XV. And now to apply what ha?'
bctn faid to the Controverfy concern-
ing the Trinity and Incarnation of
our Saviour. And here the IflUe
which I am now trying, prefuppofes
thefe three Things: Pirjl, that the
Ttxts of Scripture which are brought
to prove the Truth of thefe Doftrines,
ace fufficient for thePurpofe for which
they are alledgcd, if we interpret
tiiem according to the natural Order,
and ufual Signification of the Words
and Expreflions of tliem. Secomi/y,
That ilie Dodrines themfelves ate not
contrary to Reafon, as not implying
any Contradiillon; kc Partll. ^ 22.
^^ But Thirdly, That they are altoge-
^K thcr above our Reafon, becaufe wb
^H cannot frame any Notion or Id^a of
^F that particiilar Ujiion, and DiiliiH^f-'
F on which is between did three Per-
K fous

ait appttiwt, &c. 293

fons of the blefled Trinity, or be-
tween the two Natures which are in
our Lord J ejus Cbrifi. Which three
things being taken for granted, the
Queftion that is to be determined, is.
Whether orno itbeafutiicientground
for a Man to deny his AITcnt to the
Dodlrines of the Trinity, and Incar-
nation oi Chrifi, tKcaufe they are a-
bove his Realon?

XVI. And here in the firft place,
it is very plain, that although we
cannot by any Means comprehend the
things themielves, yet wc do fo far
underftand the Meaning of the Terms
in which thcfe Dotlrines are exprei^
fed, as clearly to perceive, that they
are not a Company of infignificant
Words puttogether, to make a Sound,
and fignihe nothing. What a Perfon
is we know, though we cannot tell
what fort of Pcrfons the Fatlier, the
Son, and the Holy Gholl are; and
hfjvi their perfonal Diftimftion be-
tween therafcK-es, particularly anil
fully diiicrt froni that of Men, one
N 6 from

. from another. What it is to be 0«f,

I J we well underftand, although wfti

I -cannot frame an Idea ot" that fpecial

Union which is between thofe Divine

Perlons. What it is for one Being to

\generate another, and what to pro-
ceed from another, we are not -igno-
rant; although the peculiar Manner
of the Generation of the Sonof God, ,
and the Proceifion of the Holy Ghoft,
be beyond our Capacity to conceive,
Andlaftly, What it is for two Beinj
to be united together, we can vei
well apprehend) although we pri
tend not to know the Manner of thi
Union which is between the two Nj
tures in the Perfon of J^ftis Chrij
From whence it plainly follows, That
t hefe Doi^trires, -thp' aboi}e our Reafon,
do yet fo far (land upon equal Terini
with thofe Doftrines which I havfli|
lerrned,- reconcilable ta Reafon^ § Si*
That as our lUafon may be plainly
and pofitively convinced from -its own-

I Principles alone, of the PoffibUity

[ tbe OQC; fo is there no Principle

snt a^penMi!, &c. ^95

our^Reafon which can reach fo far as
t© prove or demonftrate any Impojfi-
iAlity in the other.' And whbre there
is no Contradiftibn or ImpolVibility
in a Dodlrine, it wiil undeniably fol-
low, that that fame Dddtrine may
poflibly be true. And wherevef a
Man is convinced of the PofTibrirhy of,
a Doftrine, if the Truth of that fame
Doiftrine appears to hi[n to be teftified '
By any Perfen, of whofe Veracity he
cannot entertain-any manner of doub^'
he cannot refufe to give-his Affeht to
it-;.aslhave/;iidi §'13; Siricethenthe
Veracity of God admits of no manner
of doubtj and the Holy Scriptures are
by both Parties iri this Difpute allowed
of, as nioft anthentick Records ofthe
Doftrinesof Faith; and Rules of Life;
which God has made knoVvn and re-^
vealedto the World. And lafHy,
Since we here fuppofe, that the Do-
iStrine of the Trinity, and that of the
lj]Carnation of Chr'iJ}, do neither of
them contain, or imply, any Impof-
fibjlity , oji, Contradiclibfl y although'
• ■ they

296 9n appEtaiir, &c.

they are both of them above our Rm
fbn, it will follow, that if all, or a
of the Texts of Scripture, which a
brought to prove thefe Dodxines,
ing expounded according to the coij
.mon way of interpreting all Boofai
(of which fee Part I. § 25.) do failj
ly (and without being wrefled) <
tain (either in themfelves, or their e-
vldent Confequences) thofe fame Do-
ctrines which they are allcdged to e-
ftabliih, there can be no juft Caufe
why any Man ftiould deny bis Aflent
to them. But if, notwithftanding all
this, it be ftiU urged, that it is not
polTible for a Man explicitly to believe
a thing of which he can frame no Con-
ception or Idea: I muft refer him to
the Story of the blind Man, § 14.
which feems to nie abundantly to e-
vince the contrary. And why we
fhould not believe the Dodtrincs of
the Trinity, and Incarnation, upon
the Tertimony of the Holy Scriptures,
as well as the blind Man did the Exi-
gence of Light and Colours, upoa
the

■ art jappenWr, &c. 297

the Teftimony of other Men; join-
ed with that collateral Experiment
which I have mentioned, I profefs I
can fee no manner of reafon,

XVII. And 33 in my Book, Parf
III, §71-1 have advertifed my Rea-
der that I have purpofely avoided the
ufeof certain Words and Terms, for
the Reafon there given; fo muft I
defire him to take notice that for the
likeRetfon, I have both in my Book,
and in this Appendix^ omited fo much
astomentionthe Word, Myjiery, a-
bout which fo great a Noife has of
late been made. Whether this fame
Term Myjiet-y, be always ufed in the
New Teftament, in the very fame
(and no other) Signification as it is
underftood by Heathen Authors:
Or, whetherother fortsof things, by
a Very allowable Analogy, are not al-
fo there calleti Myfteries, upon ac-
count of their Obfcurity; bccaufe -w?
know them but in part: and fee them
but rfi in a Glajs darkly: Or, laft-
ly, Whether there be any thing in
Chrifti-

[ Chriftiauity, which ma.y pro/>eHy \f^
called a MyjUry according to the ge^
Buine Meaning of that Term, to ina
feems to be no more but a Contentioii
aiout a IVord, which the Apoftleex-
preflly forbids, 2 'Tim. 2. 14, Bal

r whatever may be determined cpn-J
cerning the Propriety of the Wordj
the thing it felf leems to me to b^
very evident, th^t there are fome-Do
£lrines in Chriflianity, which are a
bove our Reafon, and yet that this i
no fufhcient Ground for the Denial (^
our Ailent to them.

XVIII. And if I am told, thataf,
ter all this there is no greater Obfcit
rity in any of the Doftrines of Chcj
ftianity, than what there isin^alljiai
turalBeings, with which we moftf%]
millarlyconverfe; vjhofe real E^hic^
we cannot penetrate, but mail con-j
tent our felves with a fortcffitperficij
alKnowledgeof them, which Is caii
fed by thoie Impreffions which ih q
make upon our outward . Organjj
whichj at moft, can be termed but \
nom/ia.

9n appeiitiir, &c. 299'

mminal Ejj'ena; io that cytnafpire
of Grafs, a Stick, a Stone, orany'o-
ther natural Being, may, upon thip
Account as truly be termed Myfteri>-
oui^ as theinort fublime Dodrines of
Religion: I rtiali only anfwer, that
it mightily raifes my Wonder, to hear
Men lb freely acknowledge, that in
every other thingwhatibever^ there is
fomething which is above their Rea-
fon, and to which their Underiland-
ing cannot reachj and yet, that they
will not allow the fame hi Reli-
gion.

XIX. But I knovv it will be objea-
ed, that the firft of thofe three Sup-
politions, which I have laid down,
§ 15, will, by no Means be granted
by the Unitarians; for they are ib
far from allowing the Texts of Scrip-
ture, which are brought.to prove tlie
Dodtrines of the Trinity and Incar-
nation, to be any way fufficicnt to
that purpofe; that on the contrary,
they, do, with the greateif Allhrancp,
undertake to bring other and contrary
Liter-

^ 300 ail appEitirtr, &c.

Interpretations of thofe very PaffageS
which they pretend tobe far moren'
tional and natural. Towhich I (halla
ly anfwer, that this is all that I aim 4
in this Appendix, that the Iffue ('
thefe Controverfies may be placed u^
On that which is the only true Founf
■dation for it; I mean the Authori
■ofthe Holy Scriptures; and that bliJ
"Men would not take upon them,
■the Strength of their Reafon to dil^"
cufs Problems, and frame Conclufions
xoncerning Light and Colours, of
which they can have no true or fuf-
■ficient Idea. I am very fenfible that
Learned Men, whohave their Minds
ftrongly prepoflefled with any Opi-
nion, may by their Criticifms and Pa-
raphrafes, and fuch like Engines, tor-
ture and fcrew almoft any Text of
Scripture, till they make it look with
another Afpeft from what is truly its
own, and fcem to confefs what really
it never thought or meanr,* But if we
would always take thofe Interpreta-
tions which flow of themfelvcs, and

3n appcnWir, &c. 301

not thofc which are violently prefled
from the Scripture, (which I think is
the faireft way of expouudiug all
Speeches and Dlfcourfes whatfoever)
1 cannot for my Part, fee how we
can otherwife conclude, concerning
tlieDodtrinesof the Trinity, and In-
carnation, than as I have done, Part
II- § 22, 37.

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Tbffefizie by Sir. Roger L'Eftrange, Knight.

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IV. The Truth and Excellency of thcChriftiui
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Jhtftbyth$ Rtvirend Dr.Sx»xiLO]pciati DiSHofCaxL''
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The Hiftory of the Troubles of Great Brittaln,
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ring that tinic . Written in Ftcnch by RoSert Monmb
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Rjeftoration of King Charles the 1^. Written in '
French by D, Riorden de Mufery. Tranflated into
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' A compendious View of the Religion of Nature
delineated: Being an Abridgment at yir.Wollafton's
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much enhrgM By Robert Jenkins; D. D. "Lady
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St.John'sCoWcgc'inCam^ridge, Price loj.

The Canon of the New Tcftament vindicated, in
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Sermons, and Difcourfes on VrwEiical Subjedls.
By the late Reverend Dr. Robert Mofs, Dean of £/y,
and Preacher to the honourable Society of Grays- Jrm,
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